User:OldManRivers/Sḵwxwú7mesh/Sḵwxwú7mesh history

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Origins[edit]

In their history, Skwxwú7mesh come from the territory they still reside in. In a story told by Dominic Charlie in 1965, he related about the first origins of his people.[1] There very first ancestor was a man named Hihu7alanexw, translated as The First One. He was the first one of the people, and learned from the Transformer brothers, three supernatural beings sent by the Creator, how to take care of his family and populate. It was from here that the people began.

People lived and prospered for many thousands of years until the Great Flood. In another story, after the Flood, they would repopulate from the village of Chekwelhp and Schenks[2][3], located at Gibsons, British Columbia. When the water lines receded, the first Sḵwxwú7mesh came to be. The first man, named Tsekánchten, built his longhouse in the village, and later on another man named Xelálten, appeared on his longhouse roof and sent by the Creator, or in the Sḵwxwú7mesh language keke7nex siyam. He called this man his brother. It was from these two men that the population began to rise and the Sḵwxwú7mesh spread back through their territory.

Another story related of some who originated from the village of Ch'iyakmesh, along the Cheakamus River. A man who survived the flood was walking down the river, feeling depressed about the loss of his people from the flood. Then the Thunderbird and helped him and gave him food. He continued down the river, with his food gathered by the Thunderbird, when the Thunderbird told him where to stay, and that he would give him a wife. That is where the people of Ch'iyakmesh came from.[4][5]

Stories[edit]

Transformers[edit]

A central part of Skwkwu7mesh history in their oral culture is the stories of supernatural gods often called The Transformers. These Transformers, were three brothers, sent by the Creator or keke7nex siyam. These three gods had supernatural powers, often using them to "transform" individuals into creatures, stone figures, or other supernatural event.

The First One[edit]

In a story told by Dominic Charlie in 1965, he related about the first origins of his people.[6] There very first ancestor was a man named Hihu7alanexw, translated as The First One. He was born in a village near Squamish, British Columbia. Hihu7alanexw did not know that his wife was with child, but he knew that someone or something was coming. He knew of something coming because of a bird that goes ahead of three supernatural men. These three men, called the Transformers, told the Raven, "You go tell everybody we are coming." The first man understood the bird and he responded by getting ready with his canoe. Near the mouth of the Cheakamus River, is a small mountain, and a little bay that fit his canoe. He tied his canoe here and took out his pole, a long shaft used to pull along the river. He put moss around the pole, then placed the pole down. So when the fish touch the pole, their slime was wiped on the moss. He knew that the Transformers were coming further down river. He grabbed the pole and waited for a fish to touch it, then would pull out the pole and see where the salmon touched. He took the slime and put it in a wooden plate and put his pole down again. Then he heard the three brothers coming.

The Transformer brothers also knew where he was, but he didn't look and just held his pole steady. The brothers came and landed on the side of the canoe. They asked the man, "What are you doing?" He responded, "Oh, you are my grandchildren. Oh this here, this is my food that I am going to feed you with." He tells the three men, "I have a house right here, right there in that little bay. You bring your canoe over and come up ashore." He pulled up his pole and had a lot of the moss ready. In the house, he had a big fire ready and a mountain of rock underneath, already hot. He took some sticks and grabbed the hot rocks and put them in a bowl that was filled with water. When the rocks were dropped in, the water began to boil. He took the boiling water and placed the moss inside and then made soup. The tells the men to have a seat on his bench with his big hyu7kem plate. This was the first hyu7kem plate made because he knew these men were coming. It made this plate really fancy, and fed them with three Mountain Goat horn spoons. The three men ate the moss.

His wife was always rolling around in pain, and Hihu7alanexw says to the men, whom he called his grandchildren, "I don't know what is wrong with my wife, grandchildren. The lead man knew what was wrong, for he was the great Transformer. He knows she is going to have a baby. He tells his two other brothers, "You fellows go across and get that tree bark, those green trees over there." He scrapped off the bark and then asked Hihu7alanexw if he had a bowl plate and told him to put three rocks in to boil the water. They took the bark of the willow tree, then gave it to the woman to drink. The lead brother told his younger brothers, "You better take your grandfather outside", which they did while the oldest brother stayed with Hihu7alanexw's wife. Not long after, they heard a baby's cry. He fixed the baby up and taught the woman how to take care of it, and told him about the medicine. He told the man that when he came him, that he had a baby boy. The first baby was a boy, and the next a girl. These two grew up together and married each other. The next baby was a girl, then a boy, and these did the same. This is where all the Sḵwxwú7mesh came from.

The Defiant One[edit]

The most well known story is of Slhxí7elsh or Siwash Rock. The story passed down tells of a men committed to his marriage, trained for the coming of his future child by taking morning swims in the water near Ambleside Park. During his lap returning back, the Tranformers in their canoe blocked his passage. They told him he had to move and that he could not pass, but his determination told him he would do what he must for his wife and future child. The Transformers were amazed at his defiance, of them the emissaries of the Great Spirit, and decided upon his fate. He would be transformed into the rock outcropping for all future generations to remember his sacrifice for cleanliness and fatherhood. His wife was also transformed into a rock, which is nearby Siwash Rock.

The Two Sisters[edit]

The Two-Headed Serpent and the Serpent Slayer[edit]

In the valley along the Squamish River, there was a large two-headed serpent called Sinulhkay which terrorized the people, eating them and making a loud screeching noise.[7][8] In the village of St'a7mes, a young man named Xwechtáal had recently become married and was enjoying the days after the big feast, when his father told him, "You must go kill that serpent." Xwechtáal protested that he had only recently been married, and wanted to enjoy his time with his new wife, start a family, and live his life. He told his father he would not go. The next morning, his father came to his bed and threw glacier cold water on him, waking him up. He told his son again, "You will go kill that two-headed serpent" and this time, Xwechtáal agreed. He told his wife he would only be gone four days, and that she should wait for him until his return.

Following the tracks of Sinulhkay, Xwechtáal could not follow its trail directly because of the power and energy emitted by the serpent wherever it slithered. Seeing where the trail lead, he came to the rock face of the Stawamus Chief Mountain. Xwechtáal saw the serpent's path as it went straight up the face of the cliff, leaving a black line of destruction. The man continued through the mountain pass, following the serpent from lake to lake, and creek to creek. While following the serpent, Xwechtáal would train spiritually by taking morning baths in the creeks, lakes and rivers to cleanse himself and become stronger. Day by day, he would sacrifice more of himself, eating a bit less, and sleeping with less blankets and clothes. All of this was part of his training to kill the serpent.

Finally, he followed the serpent to lake in the mountains. He watched and saw that, while one of the serpents two heads would be awake during daylight, the other would sleep. Then during night, they would switch and the other would stay awake. Training and sacrificing more, Xwechtáal prayed for the answer to defeat the dreaded two-headed serpent. Then one night he had a vision.

In his vision, a woman came to him and told him, "You will make four sharp spears, two for each head, and apply pitch to each spear. You will make a raft and go across the lake. You will spear one head with two of the spears, as that one falls, the other will awake and you must quickly raft across the lake and spear the other head with the two remaining spears. That is how you will kill the serpent."

When he woke up, Xwechtáal followed the instructions and made the spears and the raft. He moved the raft out onto the lake and paddled across with his spears. Grabbing two spears, he attacked the daytime head. As the head began to die and fall, the opposite head woke from its slumber, angry and distressed. Quickly paddling across to the other head, he speared this head with one spear. Then the serpent dove underwater towards a tunnel deep in the lake to escape, but Xwechtáal took the last spear and nailed the serpent head before he got away.

When the serpent fled, part of its body made it into the underwater tunnel. It blocked the passage, and the water began to rise. Xwechtáal passed out, and when he awoke, he was atop a mountain and the water was everywhere. He waited until the water receded, then climbed down the mountain. Following the mountain to the lake, the found the old corpse of the serpent, but it was just bones. Xwechtáal then took one of the vertebrae of the serpent and acquired magical supernatural powers with it.

On his journey back home, Xwechtáal encountered some mountain goats. He waved his serpent-bone one way and said magical words. As he did this, the mountain goats all fell dead. Cleaning and skinning what he needed, the fed himself and gathered the skins. He then took the bone and waved it the other way, reviving the dead mountain goats and bringing them back to life.

Xwechtáal continued on his journey until he hit a village on the furthest part of Sḵwxwú7mesh territory. As he approached, the people came to see who the man was. The people watched as used his magical powers once again, killing all the villagers. He then revived them like had done before, bringing them back to life. Seeing his magical powers and abilities, they welcomed him. The siyam or leader of the village then gave Xwechtáal his daughter as a wife.

He continued on, encountering village after village, doing as he had done before and he was given a wife every time. Xwechtáal received wives from all the Skwxwú7mesh until he finally returned home to St'a7mes. Just as before, the village came forward and watched as he used his magical powers. But this time was different. Xwechtáal had noticed that his first wife, from before he left on his journey, had re-married. He also realized he was not gone four days like he expected, but 10 years had passed. Instead of reviving the entire village, he left his ex-wife and her husband dead. Telling his people of his journey to kill the serpent, the people gave him the name 'Xwupúkinem, meaning "Two-Headed Serpent Slayer Warrior."

The two names were passed down to others through the generations, including Andy Paull.[9]

The Flood[edit]

Pre-contact[edit]

Colonization[edit]

Before official contact: Time immemorial-1790[edit]

Official contact with Europeans: 1791-1820[edit]

The Sḵwxwú7mesh were the first indigenous people on the mainland in British Columbia known to have met Europeans, who first came to the head of Howe Sound in 1792 near St'a7mes, the village near the town of Squamish. Along the Burrard Inlet, where numerous villages existed, Spanish Captain Jose Maria Narvaez was the first European to explore the this area in 1791. In the following year, 1792, the British naval Captain George Vancouver (1757-1798) met the Spanish expedition in Burrard Inlet.

In oral history passed down through Sḵwxwú7mesh families, first contact between the natives and the explorers resulted in Captain Vancouver's shoulder being dislocated. A common game, where two players would try to play a sort of tug-o-war with their arms, a warrior ripped George Vancouver's arm out of it's socket, with George thinking of shaking hands.

It was said that some prophets among the nation forseen the coming of something in the future. Andy Paull notes, "It seems that it was a tradition among Indians of Early days that a calamity of some sort would befall them every seven years. Once it was a flood. On another occasion disease wiped out Whoi-whoi. Again it was a snow storm which lasted for three months. The wise men had long prophesied a visitation from a great people, from a powerful body of men. Capt. Vancouver came in 1972, a year which coincided with the seventh year, the year in which some calamity was expected, regarding the form of which there was much trepidation, so that when strange men of strange appearance, white, with their odd boats etc., etc., arrived on the scene, the wise men said 'this may be the fateful visitation, what may it bring us', and took steps to propitiate the all powerful visitors"[10]

Captain Vancouver had this to say about the residents of the Burrard Inlet:

Apart of the first contact, a number of people in from the Burrard Inlet communities circled the British ships, throwing Swan down in the air, customary in their culture to represent peace. At the end of the exchange, numerous mounds of good were left on the beach as apart of the trade. As Captain Vancouver sailed off, Skwxwu7mesh families began to pick apart of the traded goods, a custom among Sḵwxwú7mesh after potlatches, that is, large amounts of gifts being given away. It was to signify and represent the wealth being distributed to the families of the villages.[12]

Westward Expansion: 1821-1885[edit]

  • Hudsons Bay Company, Fur-trade, gold rush, and etc.

Indian Act and theft of land: 1885-1923[edit]

Andy Paull, Allied Tribes, McKenzzie-McBride Commission, etc. And if possible, history of places like Stanley Park and Kitsilano.

Two World Wars: 1924-1955[edit]

The world wars, the depression, the reserve system, the laws against indigenous peoples.

Also the vetrans who fought in the war.

The Fight for Native Rights: 1955-1990[edit]

Colonization Re-imagined: 1990-present[edit]

Expo 86, 2010 Olympics, and Globalization. Plus, current cultural revival and other new history stuff.

Assimilation and discrimination[edit]

The village of Eslha7an, also called Mission Reserve, was the center of religious conversation for these people. Photographed here is the St. Paul's Catholic Church, the oldest church in British Columbia. Norman Caple photo, City of Vancouver Archives.

Like most indigenous peoples of the coast, the Sḵwxwú7mesh were hit hard by the contact of foreign diseases like influenza and smallpox which continued to attack the community in waves throughout the 1700s and 1800s. Although early trade with the Hudson's Bay Company was largely controlled by indigenous people who vastly outnumbered Europeans, the Fraser River Gold Rush brought a sharp increase of immigration, and more waves of disease. Furthermore, with the proclamation of the Colony of British Columbia, the British became more bold in attempting to assert colonial power.

With expansion from the east, repeated epidemics, and sometimes violent conflict with settlers, the Sḵwxwú7mesh people became a minority in their own lands. By the turn of the 20th century, they were outnumbered by European and South-east Asian settlers. With racist policies conducted by Canadian toward indigenous people in the country during the first half of the 20th century little opportunities with the people. Children were forcibly removed from homes to attend residential schools, often very far from home to discourage runaways. Individuals who completed Post-secondary institutional could be "enfranchised" and stripped of their aboriginal status. Most of the population was confined to government-allotted reserve lands (the largest around the village of Chiyakmesh) and not allowed to move about without permission from agents sent by the Department of Indian Affairs.

Later, moves in the 1970 with the Child and Family Ministry of British Columbia, there was a large grab of indigenous children who were then placed in mostly non-indigenous home, located distances away from their ancestral homes. This later led to a lot of problems for returning people back to their native community and a strong strike on cultural practices conducted by the native people.

Epidemic[edit]

Around 1782, a smallpox epidemic hit the Sḵwxwú7mesh, coming in through networks in the trade with other nations[13], then spreading through out the villages. Population sizes began to drop rapdily with whole villages being abandoned because of outbreaks. Years later, other serious diseases would struck with Measels, mumps, tuberculosis, influenza and venereal disease further ravaging the Sḵwxwú7mesh population. Although, it wouldn't be till later that the population dropped to below 300.

Residential School[edit]

Like many Indigenous communities across Canada, the Skwxwu7mesh also have a history of residential schools. The one residential school for was St. Paul's Residential School in North Vancouver. Some children were also forced to attend school in Sechelt. Some children would attend the school for 10 years at time. The children would be at the school 10 out or 12 months, seeing their parents of grandparents during the summer. Recently many elders are taking the Residential School package being offered by the Federal government.

Sixties Scoop[edit]

Racism and prejudice[edit]

Contemporary times[edit]

At this time, the Sḵwxwú7mesh are under the Indian Act and are subjected to band council governments. It is through the Squamish Nation, that partnerships and economic development as made. Among many Indigenous communities through out Canada, these imposed governments have caused resentment among community members, as they feel, they do no represent the people, but are an imposed system of governance.

Currently many cultural revival projects and initiatives are being undertaken by the people themselves and the Squamish Nation itself. Their native language is on the verge of extinction with around 12-15 speakers left who know the language fluently. A few dozen have learned the language quite fluently, but only later in life. Recently a language immersion school was created with plans to expand further on the program. Other programs and services offered through the Squamish Nation include strong cultural components in their Health, Lands, and Education departments.

See also[edit]

Footnotes[edit]

  1. ^ Khatsahlano, August Jack and Charlie, Dominic. Squamish Legends: The First People". Oliver N. Wells, June 1966. p16
  2. ^ Clark, Ella E. Indian Legends of the Pacific Northwest. University of California Press, 2003. ISBN 0520239261. INSERT p.19.
  3. ^ Khatsahlano, August Jack and Charlie, Dominic. Squamish Legends: The First People". Oliver N. Wells, June 1966. p20.
  4. ^ Khatsahlano, August Jack and Charlie, Dominic. Squamish Legends: The First People". Oliver N. Wells, June 1966. p13.
  5. ^ Clark, Ella E. Indian Legends of the Pacific Northwest. University of California Press, 2003. ISBN 0520239261. p.46.
  6. ^ Khatsahlano, August Jack and Charlie, Dominic. Squamish Legends: The First People". Oliver N. Wells, June 1966. p16
  7. ^ Mathews, Major J.S., Conversations with Khahtsahlano 1932-1954, Out of Print, 1955. ASIN: B0007K39O2. p14,15,183,186.
  8. ^ Dunlop, Herbert Francis. Andy Paull: As I Knew Him and Understood His Times (Vancouver: The Order of the O.M.I. of St. Paul's Province, 1989).
  9. ^ Dunlop, Herbert Francis. Andy Paull: As I Knew Him and Understood His Times (Vancouver: The Order of the O.M.I. of St. Paul's Province, 1989).
  10. ^ Mathews, Major J.S. Conversations with Khahtsahlano 1932-1954, Out of Print, 1955. ASIN: B0007K39O2. p184, 185.
  11. ^ George Vancouver, A Voyage of Discover to the North Pacific Ocean and Round the World 1791-1795, ed. W. Kaye Lamb v.2 (London:Hakluyt Society, 1984), 580-83.
  12. ^ Mathews, Major J.S. Conversations with Khahtsahlano 1932-1954, Out of Print, 1955. ASIN: B0007K39O2. p184, 185.
  13. ^ Carlson, Keith Thor. You Are Asked to Witness: The Stó:lō in Canada's Pacific Coast History. Stó:lō Heritage Trust, 1997. ISBN 0-9681577-0-X

Bibliography[edit]

  • 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
  • Khatsahlano, August Jack and Charlie, Domanic. Squamish Legends: The First People". Oliver N. Wells, June 1966. ISBN
  • Kolstee, Anton. The Eagle School student dictionary of Squamish langage. Carson Graham Secondary School, October 1993.
  • Kuipers, H. Alert. The Squamish language: Grammar, texts, dictionary. Mouton & Co., 1967.

External links[edit]