Showing posts with label Gitxsan. Show all posts
Showing posts with label Gitxsan. Show all posts

Monday, November 16, 2015

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

Saturday, November 16, 2013

Snow


Snow- pillowy, enveloping, muffling, softening the world and making it new, making it another place, inviting exploration, transfiguring the ordinary and enticing the eye with plays of light and shadow, curves and edgings, hiding shadows and erasing the surface beneath. Or perhaps amplifying it with echoes in ways to make it mysterious and challenging to read. Negotiating snowy landscapes- new ways of locomotion, the potential of skis, snowshoes, and sleds. Some paths become easier, some much harder. And snow has myriad textures depending on wind, air and surface temperatures, intensity of sunlight, and history of the snowpack. Today the first heavy snowdump here at -11°C or so inspired me to dig out skis for the first time, rush to the ravine and ski down the [paved, multiuse] trail [the bike highway which denies winter to enable wheeled communte transport to downtown Edmonton] and set tracks in the openings in the valley of Mill Creek below. If they didn’t normally plow and sand this long grade I would ski it daily all winter long.
Skis are very practical ways to move over country under winter conditions. They enable the human user to take advantage of reduced friction and surface roughness to multiply the propulsive impulse of his or her muscles; the pointed poles provide traction where needed. Saami invented skis as a way to move through the taiga with their herds of reindeer.
In North America, a different solution to cross-country movement in a snow covered winter landscape was invented: the snowshoe. Traditional snowshoes are bent wooden frames netted with babiche (stretched rawhide) or other hide cordage, or sometimes apparently with plant material. These are affixed to the wearer’s feet to enable floatation, permitting the walker to avoid sinking down deeply in deep soft snows. I recall once a gruelling traverse across a snowy slope in the West Kootenays across deep soft snow coming back from a long cross country hike begun on the frozen weight-supporting spring crust of morning…..the return journey, though downhill, was exhausting, and very slow. We were down off the mountain close to midnight, having descended most of the way by starlight and feel. There are First Nations tales of the discovery of snowshoes. These enable winter hunting, moving from camp to camp, and greatly extend the range of human travellers in the Canadian forests. Not only do the shoes enable the human walkers to move over the snow, but they create trails over which dogs can pull toboggans, enabling the transportation of camping gear or other cargo, such as the meat harvested by hunters. In the winter in the North the swamps, lakes and rivers are converted into open trails and highways once they freeze sufficiently. Impassable alder thickets become open meadows, easy to traverse over top of the tangled stems.
Snowshoes come in many designs and webbing patterns, enabling travel over different types of snow conditions, in different terrain, and utilizing different locally available materials. My first encounter with Native made snowshoes was in the mid 1970s just after the birth of my daughter. One of the women who worked at the college where my then husband and I taught was the daughter of a skilled snowshoe maker. Percy made shoes for me and my husband out of local Rocky Mountain maple (Acer glabrum var. douglasii) and webbed them with caribou (Allen’s shoes) or deer (my shoes) babiche for the fine filling in the front and rear sections of the shoes, with heavier cow hide strips in the centre under the foot. The shoes had almost parallel sides, like the form of “Sherpa” snowshoes, and were decorated with red and black coloured woolen pom-poms. Do I have to have these, I asked Percy. Yes, he answered. He later commented that these coloured balls help to prevent snowblindness. He showed us a binding which allowed one to slip into the shoes without buckles. Some years later after I began ethnobotany research I was able to visit Percy in his home village of Kispiox and interviewed him about snowshoe making. I was permitted to photograph him doing fine filling.

Percy commented that the rounded toe of the distinctive Gitxsan design allows the toe of the shoe to ride high to avoid toeing in (and falling) while avoiding bruising the shin and knee, which pointed toe designs may do. The balance of Percy’s snowshoes is amazing; the shoes pivot to bring toe up, and short tail down at each step.
This photo (left) is one of my snowshoes showing the binding and my canvas boot. If snowshoe crampons are needed, as often in the mountainous terrain of the Gitxsan homeland, a short length of spruce stem with spike branches pointing down into the snow is lashed under the pivot point. Below is a shot of me and my daughter snowshoeing on our land in the late 1980s.
The neighbouring Witsuwit’en also make these round toed snowshoes, but more often make a traditional Dene style of pointed snowshoe. (see a pair photographed in Ron Sebastian's Hazelton Gallery in 2005 below)
I learned words for these types of snowshoes, and for the fine and coarse filling. I also learned about how to make emergency snowshoes of a hoop of red willow.The excellence of the local small maples for snowshoe making is reflected in the fact that the Witsuwit’en word for snowshoe, ‘ayh is also the name given to the maple. Maple shoes are strong and won’t break, but they are heavy. A tough small pine will make lighter snowshoes and the “fuzzing” of the softer wood will make them less prone to slipping, though they must be replaced more often.
Travelling to the Yukon in the early 1980s Allen and I encountered snowshoes with birch frames and quite a different webbing pattern. These were of the pointed toe overall shape, but the webbing under the foot was an open rectangular pattern, and the webbing was a distinctive cured caribou hide. We stopped in Teslin where the best snowshoes were said to come from and interviewed two snowshoe makers about how the snowshoes were made and the hide for webbing prepared. We ordered a pair of Teslin snowshoes to enable us to repay those we spoke with, and also to possess a pair of these remarkable shoes.
Some years later, in winter of 2000 I had the opportunity to see and to try Gwich'in snowshoes, intended for the fine powdery snows of the low Arctic taiga and alpine tundra. Wonderful snowshoes of large area, high upturn with rounded toes, and very fine filling. I found them remarkable to walk in, enabling good steady gate across or along the frozen river.
The photo of Gwich'in snowshoes was taken in the band office at Fort McPherson in December 1999.
In Edmonton, skis are usually more sensible than my snowshoes. I’ve only really used them two or three winters out of about 23. Now I see people wearing snowshoes that are high tech creations of completely different design and intent, like my cross-country skis, something for urban recreationists to use for outdoor exercise and fun.