Conjunctions: Historical Ecology, Climate Change and Hatred

Gitwangak, 1899 PN 12106, RBC Museum

I've just returned from a lovely and visionary gathering of young scholars and others interested in understanding how past human ecological relationships and practices may inform the present and help evaluate future options.  The group is called "Niche" (a play on words obviously for adaptive or ecological niches) an acronym for "New International Community for Historical Ecology" and the meeting at Simon Fraser University was its second.  My talk centred on three themes in my on-going research on Gitxsan and Witsuwit'en ethnoecology: possible anthropogenic distributions of two food plants, Pacific crabapple and riceroot lily;

Pacific crabapple in Miinskinisht; tree about 150 years old

the historic role of fire in black huckleberry patch maintenance, and potential contemporary management through mechanical brushing or small scale controlled burning, and finally, the challenges and dilemmas of maintaining populations of pacific salmon species, given global and localized environmental changes.

pair of sockeye salmon on spawning ground, Hanna Creek, Nass drainage

While we were there learning about the diverse and interesting research on human/environmental pasts, presents and possible futures from established and younger scholars, we got news of the terrible events of November 13 in Paris, where sectarian inspired real terrorism burst on French society, killing more than a hundred and twenty innocent citizens engaged in listening to music, eating Cambodian food with friends or family, or attending a high level soccer match between France and Germany.  As I returned home a third piece of the chance assemblage of times, places and topics hit me: Paris, site of this horrific hate event, is also the site of the next global climate talks in a mere two weeks. The juxtaposition of these events provoked deep thought: how can humans attains some level of accommodation with the planet to avoid the most catastrophic effects of our choices and actions when inter-group conflict (aka war) keeps shifting priorities and causing societies to engage in terrible acts of social and environmental violence, devastating human and ecological communities alike?  Talking at the conference earlier with my colleague Eugene Anderson (Gene, or "krazykioti" to those who know him), he commented that we have to solve hatred, or we cannot meaningfully and effectively address problems of humans and the environment, perhaps better phrased as mending the relationships between people and the rest of the ecological family to which we belong.  This topic is taken up in Gene's 2014 book Caning for Place, Ecology, Ideology and Emotion in Traditional Landscape Management (Left Coast Press, Walnut Creek California).  In a sense, the interrelationships between social and environmental sustainability, and human actions posed by armed conflict and its effects is a special case of "if we do not hang together, we shall all hang separately".  If societies and social actors cannot moderate their actions to avoid catastrophic conflict, with all the short and long term consequences this entails, it bodes poorly for the planet-wide collective action needed to avert serious consequences of anthropogenic climate change on all life.  Anthropogenic climate change is a reality; what is at question is can we moderate its severity through our focussed attention across the globe, in the face of many forces pushing in the opposite direction.  As long as war and armed conflict are the elephant in the room, accords reached in peace time may have little power to direct the actual course of events.  I hope world leaders will have the courage to meet in Paris despite the risks posed by extremists, and I hope they will find the resolve to move forward in strong and meaningful ways to mitigate climate change through concerted international action.
Meanwhile, as private citizens, we must do what we can to mitigate our consumption of energy and material, to live more simply and equitably, and to be tolerant of difference, rather than provoke and nourish conflict and resentment through demonizing people of good will who have made different choices than those our society or own ethnic or religions groups have made. We need to recognize the commonalities of our human lives.  We must seek to understand and to come together in a good way to nurture our planet and humankind both.
The following website was shared on  Facebook today in the wake of the events in Paris.  I think it is extremely important to remember that the vast majority of people do not wish harm to others, and simply wish to live their lives as we strive to heal violence and work toward peace:
http://mashable.com/2014/09/22/notinmyname-muslims-anti-isis-social-media-campaign/?utm_campaign=Mash-Prod-RSS-Feedburner-All-Partial&utm_cid=Mash-Prod-RSS-Feedburner-All-Partial&utm_medium=twitter&utm_source=dlvr.it#mLifH32fGiqX

Dwelling, Snow and Memory

I've been reading some of Tim Ingold's new book....so thinking about dwelling- and living- life as process, as medium.  Walking on my snowshoes along the back trail in the ravine, I pause for some frozen highbush cranberries.

Their refreshing tang is sharp on the tongue.  Experiencing snow, red jewels of colour, aspen and wild cherry trunks.  Being.  Moving.  Traversing the line of the trail, also a line of memory.  (But of course one must not forget that lines have width, extent, as well as length.  This line was widened by my snowshoes, which require a wider trail width than the feet of walkers, or the fat tire of snow bikes).  Looking down at my snowshoes, made of maple, laced with babiche of deer and of cowhide, decked with red and black pompoms.  Percy made these.  Percy had been making snowshoes since he was 14.  He's gone now, on the trail to wherever we go when we leave this place.  Percy made these for me 37 years ago, when my daughter was a tiny infant still riding in a snugglie pack.  I enjoy the pattern their prints make on the new fallen snow, enjoy the freedom to pick my path as depth of snow is not relevant to constraining my motion.  I'm wearing my canvas boots, Tli Cho work, made for my late mother in law Jean when she was community health nurse in what was then called Rae Lakes.  She gave them to me when I went north for winter fieldwork 15 years ago.  Enjoying the comfort of the deep red wool duffel liners made by my Gwich'in friend Agnes, hand stitched with herringbone stitch in variegated tones of blue and purple.  She found it a bit of a challenge to fit Gwich'in cut duffel liners into Tli Cho canvas boots....but they work wonderfully, keeping feet and legs warm.  Like wearing slippers or walking on a cloud.  They are perfect for the snowshoes, fit the bindings effortlessly, allow one to step into the shoes, and as easily step out, sparing the hands from fumbling with frozen buckles or laces. Dwelling.  Sharing life with the trees and birds and animals of the ravine.  Walking among the trees.  A good way to walk into the new year.

International Peace Day, Climate Change, and Bhutan (finally)

This blog has been long in composition because of many duties at work...so I wrote the piece on Spetember 22; today is October 27 and it is no longer warm- though still very mild for this late in the year.  I will post it today....still more to write.
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This past Sunday was the Equinox, and International Peace Day.  Everywhere over the Earth day and night were the same length, and equal.  Interesting that this was also the date chosen for a large international series of marches to mobilize action against climate change.   I chose to mark the day by dancing circle dances with a friend in Mill Creek Ravine.  Our intent was to dance for peace.  The day was also a remarkable 28°C, the warmest I've ever experienced in Canada for September 21, emphasizing the timeliness of a focus on climate change.  Today, the 22, was even warmer, reaching 29°.
Since returning from the International Society of Ethnobiology conference in Bhutan this June, I've intended to write about it, but found it was such an intense and rich and multi-layered experience I couldn't do it.  I needed more time to process the experience before I could write.  I think finally I can approach the topic, with the perspective (and simplification) that comes from distance. Peace and climate change were very much themes of the conference, and indeed, of the country as a whole.  I had never been to mainland Asia before, never (since early childhood in Japan) been in a Buddhist country.  

Prayer flags adorned roadsides, knolls, and passes.  Little shrines at creek crossings housed water-powered prayer wheels, adorned with bright colours and rich symbols.  Every tiny hamlet has a monastery.  Chortens (shrines) are found in many places, commemorating holy people.  Bhutan is a monarchy, now a constitutional one, and the present King and his sister the Princess (who opened our Congress) are both concerned with conservation of biodiversity, sustainable development, and preserving a peaceful and Buddhism based way of life in Bhutan.  The Royal family wanted our society's conference to be held in Bhutan, wanted to make the country's serious focus on protected area creation and biodiversity conservation to be known around the world.  The conference logo featured the Four Friends, and a motto One Earth for All.  Biodiversity conservation, stabilizing the world's climate, and ensuring food self sufficiency and sustainability are matters of concern for all. Challenges for all.
 There is only one international airport in the country, at Paro in the western part of the country near the capital of Thimphu.  Our conference was held in Bumthang, a district in the north-central part of the country.  Though its distance is comparable to that between Edmonton and Calgary, the lateral road is a narrow ribbon of pavement about one city lane wide, snaking along steep hillsides that often slope near vertically above and below the roadway.  Much patient stonework makes even this narrow roadway possible.  The numerous curves and narrow roadbed (along with numerous cows) dictate very slow travel speeds, between about 15 and 25 kilometers per hour once east of the capital at Thimphu.  The slow trek along the Lateral Road from Paro to Bumthang traverses several river systems, a range of vegetation types from dry grass/pine forest with cactus, through mixed deciduous forest, to forests with hemlock, spruce, fir and rhododendron, and going over several passes in excess of 3000m.  Little hamlets and isolated farmsteads dot the country.  Occasional Dzongs (walled fortresses) are seen.  Lower elevation valley slopes are terraced with rice fields.  Bananas are found around Lobeysa, and a wide array of products including several kinds of fern fiddleheads and various wild mushrooms are found in its well stocked market.

fern fiddleheads- several species are eaten in Bhutan

In the high passes, yaks may be spotted.  Some 13 hours after we left Paro, with darkness already fallen, we arrived in Jakar in the district of Bumthang, where our conference was held.  It was amazing, but overwhelming.  Too much for the mind to take in, too much for the body.  At one place early in the day we had to wait for an hour for them to re-excavate the road; the effort to widen it required dumping a mountain slope onto the roadbed before clearing it away. 

the road- temporarily absent

We passed a sign indicating a major hydro development (financed and carried out by Indians) near  Trongsa.  Hydro power is a relatively sustainable export.  The waters falling between the high Tibetan plateau and the plains of East Bengal, tributaries of the Bramaputra, carry a lot of energy.  The precipitous slopes, high monsoon precipitation, and the altitude, limit the extent of potential arable fields in Bhutan, and contribute to high forest cover, and still high forest biodiversity.  Remarkable in Asia.
The conference itself was held at the Ugyen Wangchuk Institute of Conservation in Bumthang.  A lovely venue.  A new hall had to be constructed for plenary sessions; it was completed just before the Congress opened.  Participants from all over the world attended, including a good number of Bhutanese biologists, conservationists and the like.  The conference opened with a banquet after opening speeches by organizers, and Her Royal Highness.  People shared music on the stage.
At the conference, we met in a series of buildings spread out over a sloping campus.  At the bottom, was a monastery school complex.  Above this paths and stone stairways connected the other venues. The Sung room featured non-traditional presentations by community participants.  Other sessions were focussed on more academic topics and formats, though synergies of knowledge and wisdom were sought in all sessions.  Many Indigenous participants from all parts of the world took part.  Benke, from the Brazilian Amazon, with his remarkable feather headdress and hand-spun cotton poncho, stood out among these participants.  Mercedes, from Palawan in the Philippines, a Bri-Bri speaker from Costa Rica, my friend Linda, Kaska, from the Yukon, Octaviana, Yaqui, from Arizona,  and Kealohanuiopuna Kinny, Native Hawai'ian from Hilo, were other  powerful Indigenous speakers and participants.  People spoke from the Heart, from the spirit, about matters that were of deep importance: well being, survival, respect for the Planet, for the rocks, plants, trees, animals, birds, earth and waters, healing, learning, caring for the earth and one another.  People spoke of wrongs endured, wrong paths taken, of resilience, of continuing challenge.  Debra Bird Rose spoke of flying foxes in Australia, a totemic animal closely linked to Aboriginal clans, dying as their fat literally melts in the unprecedented heat climate change has brought to Australia.  Shocking, provoking grief.  Kealoha and his fellow panelists spoke of environmental change and colonial overthrow of legitimate Hawai'ian government, expressing their deep feelings in song.  No one's eye remained dry. Some of us participated in panels on Food Sovereignty, others learned of multi-generational transmission of knowledge in Kirghistan.  We learned about climate change and high altitude environments, changes in grazing and water in the Tibetan Plateau, and the difficulty of hard boundaries (fenced pastoral allotments) with animals that need to be mobile and temporal shifts over spatial distribution of waters and productive pasture; lakes are growing with glacier melt, among other challenges.  We discussed quinoa in South America and traditional knowledge in Europe (yes there is traditional knowledge in Europe). We learned about Bhutanese conservation and protection efforts, and about linkages to sacred space in the Buddhist tradition.
We ate cheese and chili, red rice, buckwheat, and fresh pounded chillie paste with eggs.  We enjoyed fern fiddleheads and spicy mustard greens, and nourishing dahl. We drank milk tea or butter tea. My friend Linda and I tried a traditional Bhutanese spa [remarkable- hot water scented with the common and aromatic Artemesia that was everywhere in the grazed woods around town, laced with special minerals in the quiet and candle lit bath house- calm, meditative, restorative...]We celebrated in the sports field, eating in booths, listening to  music from Bhutan, Brazil and other places.  We shared drink, danced.  We admired the graceful Bhutanese women in their  traditional kiras (a wrapped skirt or jumper) and jackets, and the men, neat and athletic in their traditional gho's.  As part of the King's effort to preserve Bhutanese culture, all those in public service and who meet the public, must wear traditional dress.  At the close of the conference, we returned to the sports field for a biocultural fair and film festival. 

Making buckwheat noodles (photo taken with permission)

Vendors came from different areas of Bhutan, showing and selling traditional products: paper made of daphne (a fibrous barked shrub), hand ground buckwheat noodles, served with chillie and goat's milk, hand loomed raw silk scarves, dyed with natural dyes, wonderful backstrap woven patterned silks for kiras, local incense, of a blend of aromatic resins and barks from the forest following a thousand year old tradition of incense making, good for meditation and prayer.  A troupe did a traditional yak dance.  There were also tents showing films brought by the various Congress participants.  A fullness.

Yak Dancers at biocultural fair

And then- as if there could be more- there were the post Congress trips.  Some of us went home at the close of the Congress, but others shared in new ways as we trekked together, travelling with those from our own inns and guest houses.  So my companions for two of my treks were from Kaila Guest House.  I went on a trek called the Owl Trek, which ascends the ridge between Jakar and the Chhumey Valley.  I think we drove up the valley of Jakar Chu first, then walked up a ridge to a village and monastery, then down to  a suspension bridge and functioning water mill for grinding buckwheat.  After that we followed the pack ponies up a long and steep trail to about 3800m for our first camp in a pasture below the ridge, which had a couple of herder's shelters there in which our guides Sonam and Pema cooked.  We converged with another group which had Karim Ali-Kassan from Cornell and a number of his students, plus Felice Wyndham, an ethnobiologist based in Georgia, and formerly Secretary of the ISE.  Our small group contained Jon Corbett and Mary Stockdale from UBC Okanagan, my friend Linda, and I in addition to our guides and the herder who managed our ponies and mules.

We walked together with the other group all the next day, along the ridge leading to KitiPoo, a peak of about 4000m.  We walked in flower-filled high elevation meadow pastures with clumps of rhododendrons of different species.  I found the going tough at nearly 4000m, and walked slowly, with frequent "air breaks".  The forest edge and the meadow were magnificent.  Sometimes there were wonderful views, but it was the start of the rainy season, and the clouds streamed and settled, shifting, sometimes closing in, sometimes lifting.  Rai, from the forestry department, walked with those of us at the rear, and answered my many questions about plants.  At one point, he called me back: he had spotted a red panda climbing a tree right at the edge of the forest.  I looked with awe and amazement with my binoculars.  Karim's student Muradbak had the presence of mind to take some photos.  Only about five of us had the gift of seeing the panda.  Sometimes being at the rear is a good thing.  Felice and I marveled at black and white and rust birds we didn't know; they seemed bold and aware, corvids from their behaviour, and we later learned they were Eurasian nutcrackers. We camped on the ridge just below the peak of Kitipoo.  I wanted to climb, but didn't think I had enough air to make it.  Others climbed up to the web of poles and prayer flags on the summit, and glimpsed some of the high peaks in the distance. 

In the morning I awoke early, watching the streaming clouds fill the valleys with mist.  It felt like the creation of the world.  Our herders made fires with green juniper boughs and dry branches. After breakfast, we started the return journey, descending first to a large monastery on the slopes of the Chhumey valley, then doubling back to go over a pass and come down through hemlock, then pine forest behind the Congress venue where we connected with our minibuses and finally returned to the Guest Houses.

Monastery Chhumey Valley

The next day we had scheduled another trek, to visit the weavers of the Chhumey Valley.  John and Mary and I went on that trip, but Linda and the others went their separate ways. I'll talk about that trip and weaving in Bhutan in my next blog.
After our Chhumey Valley trip, we returned to Thimphu (me to look at more weaving) and Paro (the others to fly out to Nepal).  I was re-united with my Hungarian friends on the trip out.  Still tiring, but nicer with friends and much excited pointing out of birds discussion of forests, and best of all, encountering a yak herder's camp at the pass leaving Bumthang district. 

A visit to the Eastern Cherokee

Greetings everyone- I recently returned from the Ethnobiology meetings in Cherokee North Carolina.  Fascinating place.  It's the home of the Eastern Cherokee who evaded removal in the 1830s when the 5 civilized tribes were removed from their homelands in the southeastern US and marched across the continent to new homes in Oklahoma.  Many perished in that forced removal, and it is widely known as the Trail of Tears.  The Eastern Cherokee are the descendents of 700 (of about 14,000) who hid out in the Great Smoky Mountains, for a couple of years, and ultimately, through the lobbying efforts of an adopted white man who read law, were allowed to buy back their lands and become citizens of North Carolina.
They presently have a large casino which provides them income to fund language revitalization efforts, cultural activities, conservation of arts and of the materials that artists and artisans need, and a range of other benefits to the tribe. The Cherokee Preservation Foundation is funded by the casino, and one of its ethnobotanical programs is called "RTCAR" restoring the Cherokee artist's resources.  David Cozzo, the ethnobotanist who works there, was instrumental in hosting our conference.  In addition to academic sessions, we visited their museum, which tells the story of Cherokee history and contains many lovely artifacts, their artists' coop gallery, and the Oconaluftee Indian Village, which is a recreated 18th century village with crafts people doing traditional arts, dance performances, and re-enactment to interpret their history and culture for visitors.

Baskets made by the eastern Cherokee included both white oak and river cane baskets, both featuring dyed patterns coloured with blood root and black walnut.  The educational efforts sponsored by the Cherokee Preservation Foundation have revitalized basket weaving, especially the intricate river cane double weave baskets, and also enhanced the availability of materials for basket making.   Crafts we watched at the Oconaluftee village included finger weaving, traditional Cherokee pot making, wood carving, and basket weaving.

A sample of traditional Cherokee pot types. The intriguing vessel in the centre with large knobs was for carrying fire, for example to the council house, without burning your hands, the potter told us.

The finger weaving was intricate and very varied in pattern.  The weavers were using commercial yarn for the most part.

 One feature that stood out to me were weavings that featured beads added to the web in a diamond pattern.  The weavers showed us a small sample of bison wool yarn with a similar diamond bead pattern, which we were told represented the type of weaving the Cherokee did before the introduction of coloured trade wool.

weavers doing finger weaving

bison wool strap sample, decorated with beads

I had not known that Cherokee traditionally used blow guns, from smoothed lengths of river cane, to shoot light weight darts for bird hunting.  The tips were fire hardened, and they were fletched with down of the thistle Carduus!
 We learned that the number seven is sacred to Cherokee, who also have 7 clans, and the Council House in the recreated village has seven sides.  The seven is derived from the four directions, mother earth, father sky, and the centre or place of the heart.  At the opening ceremony and reception we were privileged to hear Elder and master storyteller Freeman Owle recount several key Cherokee myths (in English so we could understand), including how water spider successfully obtained fire for humans.
We also learned about the ethnobotany of Cherokee in the conference itself (along with many other fascinating papers and some videos), and on the fieldtrip, where David Cozzo showed us plants used by Cherokee in Great Smoky Mountains National Park.  One thing that stuck in my mind is that "stickers" are an intermediate category (a grouping of folk species or generics), and can be used medicinally to improve memory!  David told of one young person who was treated with a decoction of various kinds of "stickers" to treat a learning disability.  Apparently this was effective and the young man went on to be successful in school and is now in college.  We also learned that one can eat the young tips of cat briar (a species of Smilax, or green briar) and that violet leaves are another good spring edible.  Towering tulip poplars (Liriodendron tulipiferum) have sweet nectar in the "tulips", and apparently very useful wood. (If you want to read more about Cherokee ethnobotany, David has a paper from his dissertation material in Stepp et al. (eds) 2002 Ethnobiology and Biocultural Diversity entitled "Cherokee System of Folk Classification" (pp139-151) which is published by the University of Georgia Press.)

Spring Greens

Oconaluftee River, Cherokee, North Carolina

I just got back from the Society of Ethnobiology conference which was held in Cherokee North Carolina this year, in the southern Appalachians.  David Cozzo, who was one of the meeting organizers, led our fieldtrip into the Great Smoky Mountains National Park.  He was describing Cherokee plant uses and ethnobotany to us, and slipped in various comments about spring edibles....tender tips of cat briar (Smilax sp.) were one edible David pointed out.  Violet leaves were another.  Today I got back out into my garden to try to clean up the perennial beds, digging out the tenacious roots and shoots of the creeping bellflower Campanula repens, an aggressive European species combining the worst of quackgrass with dandelions in the structure and depth of its roots, which infests my beds.  While digging out the campanula, I dug out some large dandelions in the same spade-fulls.  At that point I remembered that my friend Riva wanted to try to make dandelion root coffee, and I decided to dig her enough roots to try it.  (Organic and local....) My raspberry patch has quite a few old large dandelion plants among the berry plants.  I don't ordinarily till it, so they have been growing undisturbed for quite a while.  I took the spading fork in there and managed to dig out a bunch of plants with good roots. While I was digging, my friend Riva came over.  I snapped the crowns off the roots, and put the root pieces in one bowl and the tops in another.

When we took them inside to wash the roots, Riva said, "Can't you eat the tops too?"  They were larger and more open grown that dandelions I usually pick for spring greens, but the flowers still hadn't opened in my yard.  I washed the bowlful of tops in several changes of water and left them soaking when we went for a walk.  When we came back, the tops had perked up quite a bit, and I thought, well, maybe we should make a spring stir-fry with them.

When I lived on the Skeena River in BC, I would pick tender semi-shade grown leaves of dandelion, some tops of the wild nodding onion (Allium cernuum), and if possible some morrel mushrooms, and make them into a dark and flavourful stir-fry, with tamari and sesame oil.  The bitter greens taste good with the salty soy and flavourful oil, and feel very healthy as the first fresh greens.  In fact we used to call it our first greens feast, by analogy to the first salmon feast traditionally held by the Gitksen 15 km upriver in Gitwangak.
Though I was uncertain of the quality of the tops today, I decided to try them.  I enjoyed the southern collards cooked with bacon on my trip, so thought, why don't I try cutting some bacon and fry the greens in the bacon grease?  The bacon I have is from Irving's Farm Fresh, a heritage Berkshire pork producer in central Alberta who sells at the Strathcona Farmer's Market.  Since it was to be our dinner, I decided to cut a couple of chicken tenders and marinate them in tamari (gluten free for me now) and sesame oil.  Riva finds onions don't agree well, so I grated fresh ginger instead. I took the opportunity to cook quinoa to go with the stir-fry; I rinse the grain once in water to rinse out some of the saponins before I boil it (2 parts water to one part quinoa). For the main course, I took out my little Indian wok.  I started out cooking several thick meaty slices of the bacon, cut into strips, for the grease.  Then I tossed in a sliced brown crimini mushroom, and the chicken breast with the marinade and stirred in the wok for a couple of minutes, and finally added the dandelion tops, which I had cut up into sections a couple centimeters broad.  I cooked the mix until the dandelion tops had all wilted and the breast meat was cooked, and served it over the quinoa.  We sat at the table on the back deck overlooking the garden and enjoyed the flavour of the spring in our bowls and the gentle green of the opening leaves in the yard.  It was completely delicious. The first spring meal from my small plot of urban land. Our dinner tonight only used half of the tops, so we have another good meal in store.  I'll have to report back later on the dandelion root coffee. There should be about a pound of roots to roast and prepare.

Truth and Reconciliation- healing ethnocide and ecocide

teepee at the TRC, photo by  Riva Benditt

I spent today at the Truth and Reconciliation Commission's event in Edmonton, where I live.  For those who are not Canadian, or who may not be in touch with the Residential School issue, the Truth and Reconciliation Commission (TRC) has been holding gatherings all over Canada, enabling residential school Survivors to tell their stories, find healing in the sympathy of others who have experienced similar trauma, engage with traditional healers who can help them with their healing journeys and set the record straight.

Residential schools were explicitly racist in agenda, seeking to assimilate and Christianize Indigenous children by forcibly removing them from their families and institutionalizing them.  Some got to go home for a couple of months in the year.  Others not.  Children were deliberately placed apart from their siblings, and forbidden to speak their languages.  Many died of disease.  Some died attempting to escape, freezing to death trying to go home. Sexual and physical abuse of various kinds permeated these institutions where the power of those in charge was rarely overseen or checked. (This occurs in non-indigenous settings as well, as with the Mt. Cashel orphanage in the Maritimes).

The US had its Trail of Tears (the forced march of the southern tribes to Oklahoma, and other such genocidal removals), and in Canada we had instead schools of tears.

The mere telling of trauma suffered by individual children, or the parents or relatives of those who were in residential schools, is neither the object nor the stopping place.  First, the truth must be told, and the wider public must hear.  The government of Canada and the major churches have already made official apologies.  But the degree of disruption of language, culture, community, emotional and physical health, and traditional knowledges has created a huge rupture in all Indigenous communities in Canada.  As one speaker addressing the issue commented today, it's not about simple oh, they were wrong, and were blinded by their religion.....the policies of assimilation were part and parcel of the colonial enterprise, here in Canada as well as other places around the world.  The assault on language and culture, and the attempt to transform Indigenous peoples into "civilized Christians" was about the extension of empire, access to land and resources, clearing the way for development of hinterlands and ecological conversion to agricultural landscapes or to promote forestry and mining where the land was not suited to agriculture.  In short, for nation building.  Today I heard my friend Alestine, who experienced 12 years of residential schooling in the NWT and has since gone on to a University degree and a Masters in Environmental Studies, lament not only the personal difficulties of being in residential school, but the loss of opportunity to learn her culture "hands-on" .  Her passion for language preservation and the documentation and transmission of traditional knowledge is I think what she has done to make up for the loss of her birthright.  She was fortunate to have elder relatives who could still teach her when she came home.  She is making significant contributions to building a better future for her people.

The fallout of the residential school social experiment have been huge, not only in loss of language, threat to aboriginal spiritual beliefs and hand skills, but also in community health, as whole communities of traumatized children stumbled toward personal healing and empowerment and tried  to figure out how to parent, when they themselves had not been allowed the love and nurture of parents, how to own and set goals when finally they could, how to deal with the legacy of pain, internalized worthlessness and repressed anger at their mistreatment.  The collective trauma ricochets, and affects the generations who come after.  Their cost is measured in violence against women and in general, people on the streets, numbing pain with alcohol and other substances, dysfunctional communities, and many in the prisons, far out of proportion to the population.  The statistics are widely known.  The ultimate responsibility, in the colonial nation-building process itself, is rarely acknowledged.  Ways forward are challenging.

In other work that I do, I work with communities to preserve traditional knowledge of plants, of the land, traditional skills. Trying to build a bridge over the generation(s) of disruption.  Trying to restore health through facilitating reconnection to the land.  My friend Linda, Kaska language and culture teacher, and Elders we worked constantly emphasize the need to get people out on the land, to rebuild the skill set that nurtures self-sufficiency, spiritual balance and pride.  No easy task.  The world is changing quickly. iPads and smartphones and facebook are alluring.  

2012 project to document hide processing

Making moosehide is hard work.  Spending time on the land to learn skills is hard to square with school periods and parental consent forms.  Teaching appropriate reverence and respect for the land, the medicines, and the animals and plants that provide food is also a challenge. Fetal alcohol exposure lowers the capacity of many children to learn.

So the reconciliation and healing phase of truth and reconciliation is very wide ranging.  Not only must social relations be mended, understanding sought from the rest of the people who now occupy the country we call Canada, but knowledge of language, of stories which bring traditional wisdom, and connection to the land and its foods  and medicines must be re-established.  Only through all of these can we retreat from the brink of ethnocide and ecocide and walk toward health.

I wanted to share some images of positive approaches to repairing the loss of connection to land; these examples are from the Plants for Life Camp held by the community of Deline, NWT on the Great Bear River at Stick Creek, summer 2006.
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Elders and youth together picking blueberries on the land

Close up of blueberries, healthy food from the land

Pot of Medicine the Elders were cooking to show the youth how to make healing teas.

Hai Hai.  Meegwetch. Masi cho. Misiy co. Sugosinlá.
Thanks for listening.

"Tradition" is a Moving Target

I've often fantasized having a bumper sticker on the back of my car with the words tradition is a moving target.  People often think of traditions, or traditional people as somehow frozen, a fixed form rigidly reproduced set by authority at some unspecified time in the distant past.  Essentialized and objectified.  Such readings of "tradition" figure largely in determinations of aboriginal rights, of allowed and disallowed techniques of harvesting and using fish and animals and berries, of relationships to landscape (which has relevance both in popular discourse and in treaty negotiations and court cases).  Such notions also figure in judgements of what is "authentic" or "inauthentic" in Aboriginal arts and crafts.  I recently viewed a video on German Indian re-enactment posted on the web by a Canadian First Nations woman.... the German participants used considerable rhetoric about how Indigenous North Americans, and their knowledges, were endangered and disappearing, and how these German admirers were preserving and carrying on the traditions....somehow failing to acknowledge living Indigenous North Americans, and their agency in moving their cultures, arts and identities into the present and future.  "Preserving the knowledge of the Elders"– something that has in fact occupied a good deal of my professional life– does not negate creativity, adaptation, resilience, or changing meanings and contexts.  And I have always striven to show that people I work with are contemporary Canadians, my teachers, friends, collaborators and sometimes neighbours.  Their knowledge is not fossil knowledge of the past, but knowledge that can be brought forward for now, and for the future.
Use of new materials, for example, does not render art less "authentic"; the authenticity resides in who creates it, in its meaning, in intent and purpose, in linkage with past in which it is rooted.  Silk screen prints, for example, were not a traditional way to depict Northwest Coast crests, which were displayed on wooden screens, in woven dance blankets (gwiis halaayt or Chilkat blankets)....in making this statement we run into two difficulties: one, what is the relevant time horizon for "traditional"? and two, in what way is the new hybrid form of silk screen prints made by Indigenous artists depicting Indigenous themes not traditional?  (Even the question of production of art or craft for sale is certainly now "traditional" if we can take practices from the 18th and 18th centuries as "traditional." Certainly in terms of cuisine, for example, no one would argue that boxty, made of potatoes that originated in Peru, is not traditional Irish fare, and certainly no one would contest the traditional nature of a Thanksgiving dinner featuring turkey, mashed potatoes and cranberry sauce, all introduced to European and Euro-American cuisine in the 16th and 17th centuries.)  Museums and collectors all accept these art pieces as "traditional".

Another example of "tradition" that comes to mind is the beautiful appliqued art form usually known as "button blanket" (gwiis gan mala).  (The blanket shown here is a Haida example from a Totempole raising and Longhouse dedication in June of 1978.  It's iconic to me because of the contemporary context, and the presence of the little girl, now probably 40 years old). Abalone shell was a treasured embellishment on the Northwest Coast long before the advent of European trade goods.  Crest form chiefly blankets displaying prerogative and authority displaying appliqued House, Clan or moiety crests are widespread up and down the Northwest Coast, and are certainly taught in traditional form by older knowledgeable women teaching younger ones how to cut, applique and embellish the blankets, though fulled red, navy or black woolen cloth is certainly not Pre-Contact.  Social relations in who draws the pattern, and who stitches blankets for whom continue to display ancient patterns of clan or house reciprocity and gender roles as well. Now I have learned that people use computer applications to draft complex and precise patterns for the appliqued figures.  Hybridity, and evolving tradition both. So tradition is not a reified set of practices, or products, it is a process which creates linkage between past and future through the constantly shifting moment of the present.
Iain Davidson-Hunt and Michael O'Flaherty have described cultural landscape as emergent in a similar vein.  Contesting now entrenched notions of heritage conservation as the preservation of things, of forms, they contend that preservation of cultural landscapes must instead by approached from the perspective of the set of relationships between people and land, and the customary practices (themselves evolving) that have shaped, and continue to shape the land.  The relationships are what is required to create and maintain a cultural landscape.  Many traditional peoples are deeply in relationship with their homelands, conceiving of themselves as part of the land (for example, Catherine McClellan and Council of Yukon Indians book on Yukon First Nations in the last quarter of the 20th century is entitled part of the Land, Part of the Water).  I discussed these issues in an earlier blog on the Hortobagy Salt Steppe World Heritage Site in Hungary, and I've also written of these matters in Trail of Story, Traveller's Path, Reflections on Ethnoecology and Landscape (available through Creative Commons on the AUPress Website at http://www.aupress.ca/index.php/books/120163).
The difference of perspective on what heritage conservation is speaks to conceptual separation or integration of humans the land, and the other entities that share it, that is, whether people are part of ecosystems, in webs of relationship with the biophysical environment and integral to the environments of which they form a part, or separate from them and potentially destructive of a pure and vulnerable "nature".   The crux of the matter, then, is are we part of "Nature", or separate from, and potentially destructive of it?  Are relationships with the land, with the natural world, so to speak, to be conceived of as relationships of mutually supporting entities, or will "Nature" be stripped of all of its richness, its rights, its agency to be objectified and commodified, to be bought and sold, reduced to monetary value and universal exchange? How will we deal with the rights and relationships of Indigenous peoples to homelands in our complicated pastiche of nation states, settlers, immigrants, migrants and globalization?