Squamish people

For details of the Indian Act government, see Squamish Nation.

The Sḵwx̱wú7mesh (pronounced [sqʷχʷúʔməʃ] ), or Squamish, are an indigenous people of southwestern British Columbia, Canada, who are one of the Coast Salishan language-group peoples. They speak the Sḵwx̱wú7mesh language, which is a part of the Coast Salish linguistic grouping. When translated, Sḵwx̱wú7mesh renders into the people of the sacred water, referencing what they believe is the water in their territory and its spiritual healing properties. Their traditional territory covers the Indian Arm, along Burrard Inlet, through False Creek then English Bay and Point Grey serving as the southern border. From here, it continued northward to Roberts Creek on the Sunshine Coast, up the Howe Sound. The northern part included the Squamish, Cheakamus, Elaho and Mamquam rivers. Up the Cheakamus River it included land past Whistler, British Columbia. Their people live mostly in seven communities in West Vancouver, North Vancouver, and near the town of Squamish.

Their history, literature, law, and other knowledge were transmitted by oral tradition across generations without a writing system. Today oral tradition continues as the fundamental source for most of their history. Stories of supernatural events, creatures, and people, along with stories of ancestors, were passed on through oral tradition. This continued until after contact with Europeans in 1791, when drastic changes began to occur for their people and culture. Later much of the remaining oral tradition was collected by anthropologists and ethnographers. Much of the culture is still passed on orally, too. Before official contact, in the 1770s, foreign diseases devastated much of the population. For decades following, more diseases, including influenza, reduced the population significantly. This, along with the influx of new foreigners, usurpation of their ancestral lands, and later policies of assimilation by the Canadian government, caused a significant shift in their culture.

Historically they lived in villages in communal houses made out of cedar poles and planks. These longhouses were home to extended kinship families, with different branches of a family living in different quarters of the house. Permanent homes would be built during the winter months, where most life was occupied either in ceremony or living in the house with minimal travel. In the springtime, families would begin work to gather resources and food and start traveling to resource sites to provide food, fiber, and other materials for their families. They would travel by dugout cedar canoes to other locations and live there during the warmer months. Fishing, hunting, trapping, gathering, and berry picking would sustain families as they began to preserve foods for the winter months to come. The summer would also be marked by travel to neighbouring nations to visit relatives and attend large events called potlatches.

History

Main article: Sḵwx̱wú7mesh history

In 1906, Joe Capilano traveled with Cowichan Chief Charley Isipaymilt and Secwepemc Chief Basil David to London to seek an audience with King Edward VII.

Oral tradition

Oral tradition transmits history, literature, law and other knowledges across generations without a writing system, and forms the basis for most of their history. The passing on of this history is regarded as the "responsible duty of responsible elders." Those who possessed the knowledge were regarded as aristocrats. Like other Indigenous peoples of the Pacific Northwest Coast, they have stories of the "Transformer" brothers who went around the world transforming things and people. Other stories transmitted through generations are of ancestral characters doing things or involved in events. Oral tradition and history continues to be passed on in this form, and events are still recorded through oral tradition.

Disease epidemics

During the 1770s, smallpox (variola major) eradicated at least 30 percent of the indigenous population on the Northwest coast of North America, including many Skwxwu7mesh. This disease was one of the most deadly that hit the region over the next 80 to 100 years. During the 80-year period from the 1770s to 1850, smallpox, measles, influenza, and other diseases killed many villages and communities. Surviving oral histories describe the 1770s epidemic. An "aged informant" of the Sḵwxwú7mesh, in the 1890s, related the history of a catastrophic illness to ethnographer Charles Hill-Tout. Since smallpox is only carried by humans it is unclear whether the connection with the salmon was merely a coincidence, or if perhaps the illness described was not in fact smallpox. Hill-Tout wrote:

“[A] dreadful misfortune befell them. … One salmon season the fish were found to be covered with running sores and blotches, which rendered them unfit for food. As the people depended very largely upon these salmon for their winter’s food supply, they were obliged to catch and cure them as best they could, and store them away for food. They put off eating them till no other food was available, and then began a terrible time of sickness and distress. A dreadful skin disease, loathsome to look upon, broke out upon all alike. None were spared. Men, women, and children sickened, took the disease and died in agony by hundreds, so that when the spring arrived and fresh food was procurable, there was scarcely a person left of all their numbers to get it. Camp after camp, village after village, was left desolate. The remains of which, said the old man, in answer by my queries on this, are found today in the old camp sites or midden-heaps over which the forest has been growing for so many generations. Little by little the remnant left by the disease grew into a nation again, and when the first white men sailed up the Squamish in their big boats, the tribe was strong and numerous again”

The epidemic of the 1770s was the first and the most devastating, with more to follow. During the next few decades, other damaging outbreaks would attack this area: a smallpox epidemic in 1800-1801, influenza in 1836-1837, measles in 1847-1848, and smallpox again in 1862.

Colonization

Chief George and his daughter in 1902 wearing traditional garb. This photograph was taken before his family, and 10 others, were removed from Senakw. The site is also known as sənaʔkʷ in hən'q'əmin'əm', as it was originally a Musqueam village.

In 1791, with Spanish Captain Jose Maria Narvaez and British Captain George Vancouver, first contact was made between the Musqueam and Europeans, and by George Vancouver with the Skwxwu7mesh. European expansion during the fur trade, gold rush, and subsequent colonization policies by the Canadian government ushered in a new way of life and place for the Sḵwxwú7mesh. In the early history of Vancouver, these people moved down from their homes in Howe Sound, against cultural protocol, and soon became the majority. In a few years, they quickly fell to a small minority, both because of more diseases, displacement from land, and rising European and Asian populations.

In the early 19th century, the Hudson's Bay Company's Fort Langley was the first major trading post. During this time, much trade went on between the people and Fort Langley. In 1858–59 the Fraser Gold Rush brought in more foreign settlers to their territory, but most major settlement did not begin until after the Canadian Pacific Railway was completed, bringing more foreigners from eastern Canada. During the time of construction of the railway, the treaty process by the Canadian government was attempting to settle land issues across the Prairies. In 1876 the Indian Act was passed, and in the Joint Indian Reserve Commission, plots of land or Indian reserves were cordoned designating the native population to specific areas, managed and controlled by Indian agents from the Department of Northern and Indian Affairs. At the time, numerous reserves were plotted out from already-existing village sites, and then assigned or ratified chiefs over these reserves.

During this time some reserve lands were sold off from the respective families and chiefs, both illegally and legally. One instance was the case of Kitsilano Indian Reserve, the location of which was Senakw, more properly sənaʔkʷ in hən'q'əmin'əm'. Portions of the reserve were expropriated, both in 1886, and again in 1902. Families were forced into leaving, and promised pay for the "sale". The families who lived in the village were placed on a barge and sent out to sea, with the intent for them to move up to the Squamish River area. It wasn't until 1923 that the reserve chiefs amalgamated into becoming the singular Squamish Band to manage all reserves.

In 1906, a delegation of chiefs from British Columbia, traveled to London to seek an audience with King Edward VII regarding the land confiscated by the government of Canada with the reserve system. Joe Capilano traveled with Cowichan Chief Charley Isipaymilt and Secwepemc Chief Basil David, but their requests to see the King were denied.

Assimilation and discrimination

The Sḵwxwú7mesh have experienced oppression, displacement, and cultural assimilation attempts with a series of attempts at conquering by the Canadian government and foreign settlers. This was brought about through the theft of land and displacement from economic resources, resulting in loss of cultural identity and language loss. Through all of this, the Sḵwxwú7mesh have maintained ties to their cultural identity and chosen to adopt identities as the needs arise. They are engaged in many cultural revival and adaptation initiatives.

Geography

The vegetation of their homeland is a dense temperate rain forest, formed up of conifers with a spread of maple and alder, as well as large areas of swampland. The trees are typical coast British Columbia mix of Douglas-fir, Western red cedar and Western Hemlock;. The largest trees of old growth forest were around the Burrard Inlet and around the slopes of Senakw and present day False Creek area. This abundance in natural resources fueled their affluent culture.

Howe Sound was an area heavily populated with villages and resource gathering sites.

Sḵwxwú7mesh territory extends over 673,540 hectares. On the southern part, it includes the Indian Arm, along Burrard Inlet, through False Creek then English Bay and Point Grey serving as the border southward. From here, it moved northward to Roberts Creek on the Sunshine Coast, up the Howe Sound. Then, the northern part included the Squamish, Cheakamus, Bowen Island, Elaho and Mamquam Rivers. Up the Cheakamus River it included land past Whistler, British Columbia.

Sḵwxwú7mesh territory also overlaps with the territories of neighboring indigenous peoples. Their land was situated between the territories of the xwməthkwiəm, Tseil-waututh, Shishalh, and Lil'wat (main southern branch of the St'at'imc). In their language, the Tseil-waututh are Sel’it’wetulh, the Shishalh are the Shishá7lh, the Xwméthkwyiem are Xwmets'kwiyam, and the Lil'wat are Lúxwels. Roberts Creek, on the Sunshine Coast, is considered the boarder with the Shishalh. They share some cultural similariies, but politically different from their kin, the Tseil-waututh. A large portion of Sḵwxwú7mesh territory is shared with the Lil'wat. Through family inter-marriage and the land rights that sometimes came with it, many places for resource gathering were shared.

Vancouver and adjacent municipalities are located within their territory, making the Sḵwxwú7mesh one of the few indigenous peoples in Canada to have communities near or in metropolitan area's. Of the 673,540 km, currently 0.4230% of this is reserve land allotted to the Squamish Nation. It is on these reserves that most of the current communities exist.

Villages

Musqueam and Sḵwxwú7mesh longhouses once located in 1886 at Coal Harbour.

Sḵwx̱wú7mesh are populated in villages throughout their territory. Historically they lived in numerous villages through the Howe Sound but currently live within 7 different villages. The rest are all historical sites and considered "village-sites." Historically each village was populated by numerous longhouses, with the longhouse being home to many families. One house in the Musqueam village of Xwáýxway was recorded in 1880s at being 60 meters long and near 20 meters wide, and 11 families were said to live in the house. This is considered quite large. The size of villages varied from a handful of houses to large communities with dozens of houses.

Throughout "pre-contact" times, some Sḵwx̱wú7mesh populations had multiple village sites. During the winter months, they would travel upriver, and in the summer months, they would come down to gather and stockpile foodstuffs and other resources, through family ties with other First Nations. There were exceptions to this with some villages being occupied throughout the whole year. These "camp sites" proved valuable for resources, such as food or mineral deposits, and multiple families with travel to these places. Other camp sites were safe havens in time of need if the weather did not permit travel on the water because of rough waters.

Below is a list of villages, both present and past, their reserve designation, and other information.

Sḵwxwú7mesh place-name	International Phonetic Alphabet	Translation	Indian Reserve location	Location	English
Eslha7an	/əsɬaʔan/	Head-bay	Mission Indian Reserve No.6	North Vancouver	Ustlawn, Eslahan, Uslawn
X̱wemelch'stn	/xʷəməltʃʼstn/	Swift rolling water of fish	Capilano Indian Reserve No.5	North Vancouver (near Lion's Gate Bridge)
Chi'ch'elxwikw'	/tʃiʔtʃʼəlxʷikʷʼ/ (?)	Village near the narrows	Seymour Creek Indian Reserve No.2	North Vancouver (near Second Narrows Bridge)	(No English name)
X̱wáýx̱way	/xʷajxʷaj/	Place of masks
Senakw	/sənakʷ/	Inside village	Kitsilano Indian Reserve No.6	Kitsilano (Near Vanier Park)	Snauq, Snawk
Schenks	/stʃənks/		Chekwelp Indian Reserve No.26A	Gibsons, British Columbia	Schenks
Chekwelhp	/tʃəkʷəɬp/		Chekwelp Indian Reserve No.26	Gibsons, British Columbia	Chekwelp
K'ik'elx̱n	/kʼikʼəlxn/	Little fort	Kaikalahun Indian Reserve No.25	Port Mellon I.R. No.24	Kaikalahun
Kywetin	/kjwətin/		Kowtain Indian Reserve No.17	Squamish, British Columbia)	Kowtain
Yekw'apsem	/jəkʷʼapsəm/		Yekwaupsum Indian Reserve No.18		Yekwaupsum
Wiwkem	/wiwkəm/		Waiwakum Indian Reserve No.14	Brackendale, British Columbia (Squamish, British Columbia)	Waiwakum
Chiyakmesh	/tʃijakməʃ/	People of the fish weir	Cheakamus Indian Reserve No.11	Brackendale, British Columbia (Squamish, British Columbia)	Cheakamus
T'ekw'takwemey	/tʼəkʷʼtakʷəməj/	Place of thimbleberry bushes			(No English name)
Ch'wkech'ekts	/tʃʼwkətʃʼəkts/				(No English name)
Puyam	/pujam/	Blackened from smoke			Puyam
Tsitsusem	/tsitsusəm/			Potlatch Creek, (Howe Sound)	(No English name)
St'a7mes	/staʔməs/		Stawamus Indian Reserve No. 24	Below Stawamus Chief Mountain	Stawamus

Society

a Delegation of various Salish leaders in Vancouver wearing traditional regalia in 1906.

Family governance

Traditionally, the leadership was grouped with each family having a siyam, which loosely translates as "highly respected person". This person would act in the best interest of his family and make decisions based on the group consensus of the family he represented. The siyam has been described as "...the best talker - not chairman, (our people) have no chairman -- but man who says the most wise things". The siyam was usually chosen by factors which included his status and respect within the community, the village and other indigenous nations, and how much he exemplified the characteristics of a noble person, such as humility, respect, generosity, and wisdom.

Social structure

The Skwxu7mesh class structure is similar to that of other Coast Salish peoples. Unlike the European class structure, characterized as a pyramid, Sḵwxwú7mesh classes were historically structured in a manner more comparable to an inverted pear. Nobility, aristocrats, and the like were the most populous, with commoners making a sizable but smaller portion of society compared to nobility. The smallest group were slaves, held only by high ranking nobles.

The nobility was recognized by three key factors: wealth, especially the amount of wealth they distributed amongst the people; values, particularly the degree to which the values practiced by the person and their family exemplified the values of the people; and knowledge, including both possessing and sharing knowledge of history, traditions and culture and knowledge of skills, whether practical or spiritual.

Sharing wealth was highly regarded and practiced by most high ranking and wealthy families. This distribution of wealth is a key component of the potlatch gift-giving festival, and was encouraged through the display of values celebrated in the culture such as generosity, humility and respect. Some families were considered nobility because of their connection to spiritual powers or ceremonialism. Shamans, prophets and medicine doctors were considered nobility because of the training and expertise they possessed. Some jobs or positions held by members of the community also signified members of this class. These positions were often related to the mountain goat, like hunting or the weaving of mountain goat wool blankets. One's class was not always predetermined and set for life under this system, and before European contact commoners or slaves had the ability to sometimes rise through the ranks to one day reach a higher class designation.

In the values of the Sḵwxwú7mesh culture, respect for each other and generosity of both the wealth of wisdom and material wealth was key. Wisdom or knowledge was passed on through oral and visual 'teachings'. In many Western concepts of wealth, the poor and those having little formal education may be regarded as having little to offer. This was not so with the Sḵwxwú7mesh. As Andy Paull noted, "It was the duty of the more responsible Indians to see that the history and traditions of our race were properly handed down to posterity. A knowledge of our history and legends was similar as an education is regarded among whitemen. Those who possessed it were regarded as aristocrats. Those who were indifferent, whether adults or children, were rascals. Being without means of transmitting it into writing, much time was spent by the aristocrats in importing this knowledge to the youth. It was the responsible duty of responsible elders."

One practice historically done by the Sḵwxwú7mesh was a custom called flat-foreheading. An infant's head would be placed in a wooden bust model of the head and shoulders to gradually alter the shape of the head into something more flattened in the forehead area. This shape was considered attractive and regarded as a sign of nobility. The last Sḵwxwú7mesh known to perform this practice was Tim Moody.

Law

Property

In Sḵwxwú7mesh society, many things were considered property which were not always referred to as such in European societies. This included names, stories, ceremonies, and songs. This notion of property is more similar to that considered under modern intellectual property law. Other property included fishing spots and hunting trap lines, as well as berry patches, canoes, and works of art. Rights to places to hunt, fish, or gather food could be obtained through marriage to people from other villages or nations.

Names were a type of property handed down through the generations. Names given to a young person after going through a rite of passage would most likely be taken from a deceased ancestor of the family. Before being given this name, children would be referred to by "nicknames" or "pet names", which would be kept until they attained their "ancestral name". These ancestral names are considered important, as many have been passed down through generations. It is only through a blood connection to the ancestor that names were passed down.

Places and resources considered property were much less clearly defined than in the European legal tradition. Locations typically did not have clearly drawn boundary lines, although sometimes certain landmarks served as boundary markers. The value and ownership of places usually correlated to a valuable resource in the location, as opposed to overt physical characteristics. Usually the resources in question were food sources, such as salmon streams, herring spawning grounds, berry patches, and fishing holes.

Family and kinship

The Sḵwxwú7mesh kinship is based on a loose patrilineal structure, with large extended families and communal village life. Numerous villages populated the territory, with each village holding many longhouses. Each longhouse was a community in itself, with a number of related families living in the same home. The number of families varied with the size of the house. During the warmer seasons and around times of gatherings, there would be numerous fires within each house, often one for each family. During the winter season, one fire was used for ceremonies and spiritual work taking place in the house.

Historically, marriage would occur through either arranged marriage, or the groom proposing the potential marriage to the father of his prospective wife. If the father endorsed the marriage, he would invite the groom into his house after conducting a test or trial on the young man. Polygamy was also practiced, but usually only by the most wealthy individuals.

Culture

Main article: Sḵwx̱wú7mesh culture

Historical and cultural context

File:Senakw Villagers.jpg

A number of possibly Musqueam and Sḵwxwú7mesh sitting together at village of Senakw. One man in the photograph was a shaman and refused to have his photograph taken so his image is scratched out.

Through their history, their culture has gone through a great deal of change in the past few hundred years since contact and colonization started. The history of the Residential Schools and the potlatch ban was a part where the Canadian government tried to exterminate their cultural practices. This caused decades of effects with the near extinction of their language, the assimilation into mainstream Western society, and inter-generational trauma. Despite these points in their history, much of their culture is still intact. Some parts of their culture are nonexistent but historical, some parts have changed because of the modern world, and some parts are cultural occurrences but are not historical in a "pre-contact" sense.

Customs and daily life

Skwxwu7mesh daily life is revolved around the village community. Before contact, a village would consist of multiple dwellings called Longhouses, which would hold a large extended family. Within a typical longhouse, different branches of an extended family would operate in different parts of the house. A standard house would be 30 feet wide, 40 feet long and from 19–13 feet high, but they could vary in size depending on how big the family was. Within their territory many villages lived near resource or culturally significant places. Kinship ties would connect each of the villages, and neighboring indigenous nations. Salmon was the main staple of food, found at one time to be in abundance in the area. Other seafood such as herring, shell-fish, and seal. Berries and plant roots also filled the diet. This made up the basis of daily life.

In large longhouses festivities and ceremonies take place. Things such as naming ceremonies, funerals, memorials for the deceased, weddings, and spiritual events, happen in their longhouses. Elaborate events called a "potlatch", a word meaning to give that comes from the Chinook Jargon, is where a host or host family invites guests to participate in societal events. A person's position in the community is based on how much they gave of themselves to their people. As such, potlatches are hosted where gifts and material wealth is shared with the community. Food is prepared and a large feast is given to the community. All the foods eaten by their ancestors are considered "traditional foods", and are usually accompanied in the feast celebrating their indigenous culture. It was this event that was banned and made illegal by the Canadian government from 1884 to 1951. During that time, their ceremonies and events went underground, only to be revived years later.

Prior to contact, travel was primarily done by canoe. Large cedar trees are cut down and carved into a single cedar dug-out canoe. Families would travel to different villages or nations to visit their relatives, or in the summer months journey to resource rich camping sites to gather food and materials for the colder winter months. In 1992 the construction and revitalization of the canoe culture came back when they construct an ocean-travel canoe. This canoe is measured at 52 feet and was carved from a single cedar tree. Since that time multiple canoes have been carved, either for single-family use, or community-wide use.

Art

Main article: Coast Salish art

Musqueam elder woman spinning wool on spindle-whorl c. 1893

Language

Main article: Sḵwxwú7mesh language

The Sḵwxwú7mesh snichim, or Sḵwxwú7mesh language, is the ancestral language of the Sḵwx̱wú7mesh people. It's considered an important part of cultural revitalization. Although nearing language extinction, it's still used in ceremonies, events, and basic conversation among some. As the language is moribund, with no children learning it as a first language and all language speakers over the age of 65, much work is being done to preserve and revitalize it. The language is part the Coast Salish linguistic group, and most closely related to Sháshíshálh (Sechelt), and (Halkomelem) and Xwsa7km,(Lhéchalosem). Many anthropologists and linguists have worked with Sḵwxwú7mesh people and their language including Franz Boas, Charles Hill-Tout, Homer Barnett, and Aert J. Kuipers.

Since the late 19th century the language has had a history. Before contact, it was the prominent language of all the villages, along with the Chinook Jargon. Most children would learn Chinook as a first language because it was so basic, then Sḵwxwú7mesh language as they become older. After the spread of diseases which caused massive population drops and after colonizations of the territory, the language became a minority language in its own lands. When the Canadian government enforced an assimilationist policies regarding their culture and language, a residential school was set up in the village of Eslha7an with children coming from many Skwxwu7mesh villages, plus some Church officials sending children to another school in Sechelt. At the school, a home for many children 10 months out of the year, the children were forbidden to speak their Sḵwxwú7mesh language. This caused a deep resentment about speaking the language, and so the next generation grew up without any knowledge of their native-tongue.

Over the years, English became the prominent language. Then during the 1960s, a great deal of documentation and work took place to help in the revitalization of the Sḵwxwú7mesh language. The BC Language Project of Randy Bouchard and Dorthy Kennedy undertook more documentation under the direction of these two main collaborators of this project. They devised the present writing system that is used for the language. Eventually a local elementary as well as a high school came to include Sḵwxwú7mesh language classes in place of the usual French language option. A children's school called Xwemelch'stn Estimxwataxw School, meaning Xwmelch'stn Littleones School, with grades kindergarten to 3, was built to assist in language immersion, with plans to expand it into a full immersion programed school.

Food and cuisine

An elder, by the name of Sekwaliya, cooking salmon on open fire and cedar carved cooking sticks. Circa 1940

Nutrition

Their geographical territory was abundant in rich food sources from land animals to sea life and plants and animals. For game, deer, bear, elk, duck, swan, and small rodents such as squirrel. With ocean food it was mussels, sea eggs, cockles, clams, seaweed, herring, trout, crab, urchin, sea lion, seal, all kinds of salmon. For berries and plants, it was different kinds of wild blueberry, blackberry, salmon berry, salal berry, five different kinds of grass and the roots of different plants. Ooligans were once in their river system and Ooligan grease was once made from it. Sea food, particularly salmon was their main staple. It was this abundance of sea food and salmon that their diet was considerably heavy on natural fats and oils. This left relatively small amounts of carbohydrates in the diet. To ensure that essentials vitamins are acquired, they eat almost all parts of animals which they harvest. Bones used for soup stock provide leached calcium, as do ground calcined shells. Vitamin A is obtained from liver. Vitamin C is primarily found in berries and some other plants, such as skunk cabbage leaves. Intestines and stomachs can be eaten to provide vitamin E and the vitamin B complexes. Within the decade following the establishment of Fort Langley in 1827 the Sḵwx̱wú7mesh had begun extensive farming of potatoes. Recent shifts away from a traditional diet, relatively low in carbs and sugar has led to many health problems in the present day Sḵwxwú7mesh community.

Salmon

As the most important food staple, salmon had esteemed respect within Sḵwxwú7mesh culture. At a yearly springtime Thanksgiving Ceremony or First Salmon Ceremony, specially prepared fish was made for community gatherings. After the community feasted, they would follow a time-honored ritual as they returned the bones to the water. A story recounts how the salmon come to the Sḵwxwú7mesh people; the salmon have their own world, and an island far out in the ocean. They appear every year to sacrifice themselves to feed the people, but the people asked that after the people are done with them, they return the salmon bones back to the ocean so they can come back.

Salmon was caught using a variety of methods, the most common being the fishing weir. These traps allowed skilled hunters to easily spear a good amount of fish with little effort. Fish weirs were regularly used on the Cheakamus River, which takes its name from the village of Chiyakmesh. This translates into People of the Fish Weir, denoting the weir utilized in this area. This method of fishing required extensive cooperation between the men fishing and the women on the shore doing the cleaning.

In the past, salmon would be roasted over fires and eaten fresh, or dried for preservation. Using smoke over alder or hemlock fires preserved salmon so it could be stored for up two years. It could be soaked in water and prepared for eating. Over time, this evolved into a method preserving salmon through canning. Canned salmon are jarred or pickled, then stored for winter months.

Notable Skwxwú7mesh

• August Jack Khatsahlano
• Joe Capilano
• Harriet Nahanee
• Andy Paull

See also

• Coast Salish
• Coast Salish languages
• Squamish Nation
• Sḵwxwú7mesh language

Bibliography

• Barman, Jean. Stanley Park's Secrets. Habour Publishing, 2005. ISBN 978155074205.
• Mathews, Major J.S. Conversations with Khahtsahlano, 1932-1954. Out-of-Print, 1955. ASIN: B0007K39O2.
• Clark, Ella E. Indian Legends of the Pacific Northwest. University of California Press, 2003. ISBN 0520239261.
• Hill-tout, Charles. "Salish People: Volume II: the Squamish and the Lillooet". Talonbooks, 1978. ISBN 0889221499
• Efron, Sarah. Squamish Speakers Keep Language Alive. Georgia Straight. Retrieved January, 28th, 2008.
• First Heritage Archaeological Consulting Squamish Traditional Study - Retrieved April 15, 2008

External links

• Squamish Nation
• The Uts'am Witness project
• Squamish and Lillooet Nations, culture and language site