indigenous knowledge unit 1.3

EXPLORING THE PAST

A NUU-CHAH-NULTH PERSPECTIVE

Indigenous Knowledge

Instructor: Nene Kraneveldt MA 1

Pre-Contact

In a Pre-Contact context, culture could be best described as being embedded within our rich language. Our language captures our identity, our belief systems, and our connections to lands and resources.

This is exemplified through the translation of the word “Nuu-chah-nulth,”

Pre-Contact

“Nuu-chah-nulth,” translates to “people who dwell along the mountains” (Umeek, 2004, p. 1).

The word Nuu-chah-nulth links us to our geographic location

Pre-Contact

Our language is a reflection of our culture and identity; who we are a Nuu-chah-nulth

Our language is linked to our world view Our language explains our strong

relationship to our lands and resources

Pre-Contact

“I descend from a people who knew how to look after one another, who knew how to balance individual with group rights, without violating the rights of either. My heritage, of which my language is an expression, provides an important part of my identity.” UMEEK (Dr. Richard Atleo)

Pre-Contact

No Poverty! Steckley and Cummins (2001) noted

observations from the Maquinna era (1786–1825): “Nuu-chah-nulth society, even in Maquinna’s day, did not have the poverty or starvation of European monarchies” (p. 117).

Pre-Contact

No Poverty!

“Observations of early explorers said that Nuu-chah-nulth was one of the wealthiest people on this planet”

Nelson Keitlah (www.nuuchanulth.org)

Pre-Contact

Pre-Contact Nuu-chah-nulth Nations can be described as healthy, thriving peoples rich in culture, language, and resources. Traditional systems, knowledge, and ceremonies connected us with our Creator and each other in order to distribute our wealth and sustain our ways of life.

Pre-Contact

Using education, health, housing, and economic activity as indicators of healthy community and Nationhood, indeed Nuu-chah-nulth were rich beyond measure—until contact.

Historical Events Timeline 1800’s 1860s Tsimshian leader Paul is pressured

into giving up sacred potlatch goods as a condition of becoming a Christian.

1884 The potlatch is banned in Canada. 1889 Kwakiutl Chief Hamasak is convicted

and sentenced to the maximum sentence of six months, but is discharged on a technicality.

1895 The Sun Dance is banned in Canada.

Historical Events Timeline 1914 -1975 1914 Natives are prohibited from wearing

traditional clothing or performing dances publicly without the written permission of the Indian agent.

1921 Forty-five of the highest-ranking Kwakiutl are arrested. Twenty-two are sentenced to prison terms of two to three months.

1951 The ban of the potlatch is repealed. 1975 The National Museum of Man declares it

will return sacred items on the condition they are kept in museums.

Historical Events Timeline 1979-1988

1979 The Kwakiutl Museum of Cape Mudge is built and receives sacred potlatch items.

1980 The U’mista Cultural Centre is built and receives sacred potlatch items.

1988 The Royal Ontario Museum returns sacred potlatch items.

Historical Events Timeline 1993-1999 1993 The National Museum of the

American Indian in New York Returns sacred potlatch items.

1999 A descendent of the missionary who received sacred potlatch items from Legaic puts together, with Sotherby’s, a travelling show of the collection with the aim of selling the items at auction.

Note: Derived from Steckley and Cummins (2001, p. 175)

References

Umeek. (2004). Tsawalk: A Nuu-chah-nulth worldview. Vancouver, BC, Canada: UBC Press.

Steckley, J. L., & Cummins, B. D. (2001). Full circle: Canada’s First Nations. Toronto, ON, Canada: Pearson Education Canada.

www.nuuchahnulth.org