Yinka Dinii Ha Ba Ten, the Ways of the People ofthe Earth:
A Social-Ecological Framework for Sustainability

By

Sandra Martin Harris
B.A. (with Distinction), University of Alberta, 1993

Research Project Submitted in Partial Fulfillment of
The requirements for the Degree of
Master of Arts
In

First Nation Studies

University of Northern British Columbia
August 2011

©Sandra Martin Harris, 2011

UNIVERSITY of NORTHERN
BRITISH COLUMBIA
LIBRARY

Prince George, B.G.

Abstract
In my research project I articulate a Wet'suwet'en social-ecological framework based
upon ecological integrity and the strength of a people and culture. Following a
Wet'suwet'en way of knowing and being, I would like to add to the limited scholarship
that incorporates both the territory and wellbeing of an indigenous people together into
a holistic approach. The framework is based upon our 'ways', the maintaining of
relationships leads to a way of 'doing', an interdependent social-ecological framework
for sustainability. I have adapted the prism model from Parkes et al. (2008) Health and
Sustainability to a Wet'suwet'en social-ecological framework based upon Yinka dinii
ha ba ten, the ways of the people of the earth. The framework, the new figures and the
Office of the Wet'suwet'en indicators are woven together to illustrate how the health of
the people is connected to the health of the land and ecosystems.

Table of Contents
Abstract
Table of Contents
List of Figures
Dedication
Acknowledgements

ii
iv
v
vi

Chapter 1

Introduction
Goal and Objectives
Project Rationale: Protecting the Territory and All its' Relations
Aboriginal Ontology as Methodology
Organization of the Project Report

1
4
6
16
18

Chapter 2

Getting Centered: A social-ecologica l approach
Yinka Dinii Ha Ba ten: the ways of the people of the earth
Governance perspective: sustainable development
Yin: the territory, the animals and all that is
Governance perspective for ecosystems and wellbeing
Governance perspective for social determinants of health
Yihk, families and the house system
Governance perspective for social-ecological health promotion

19
21
29
34
36
41
41
50

Chapter 3

Re-frame to work from the Center
The Driving Forces: Self-determination, Bahlats, lnuk nu'at'en
And self-reliance
Self-Reliance: Human Health and Development
A Way of Being: Recognizing the Relationships
Relationships between ecosystems and health
Relationships between yintahk and stewardship
Relationships between Wet'suwet'en wellbeing and services
Relationship between equitable community and social
Development (including socio-economic determinants)
Relationships between Ama'andzi: belonging and peace
Synergy: When ways of knowing and ways of being
Are connected

59
61
72
78
80
85
91
98
101
109
11

Chapter 4

Giving Back

Works Cited

115
124

Appendix A

Wet'suwet'en House Territory Map

131

Appendix B

Skeena Watershed Map

132

Appendix C

Wet'suwet'en Glossary

133

Appendix D

Driving Forces: Self-Determination, Balhats, lnuk Nu~a~en
and Self-Reliance

135

Appendix E

Relationships between Ecosystems and Health

138

Appendix F

Relationsh ips between Yintahk and Stewardship

144

Appendix G

Relationships between Wet'suwet'en Wellbeing and Services

147

Appendix H

Relationships between Equitable Community and
Social Development

150

Relationships between Ama 'andzi: Belonging and Peace

155

Appendix I

lll

List of Figures
Figure 1:

Governance Perspectives ofthe Prism Framework ................................. . 12

Figure 2:

Prism Framework. Health and Sustainability .......................... .... .............. 15

Figure 3:

Wet'suwet'en Yihk: House Groups ............... ...... .... ............... .... ....... ....... 25

Figure 3:

Draft Lh'tis: a strong person ....................... ............... .... ........................... 56

Figure 4:

Wet'suwet'en Social-ecological Framework for maintaining "ways of
Doing" .......... ........ .......... ....................................... ....................... .... .... .... 80

Figure 5:

Morice Lands and Resource Management Plan: Culturally Significant
Ecosystems .. ......... ......... .......... ......... ...... .......... ......................................... 84

Figure 6:

Understanding Relationships at the individual, family, community and
Nation ............... ........... ............. ........ ............................. .... ......... ........ ....... 94

IV

Acknowledgements
I would like to give thanks to my family, especially my mom, dad, brother, beautiful
children, grandchild and extended family who remind me every day that life is full of
love and joy. To my friends and colleagues, I am grateful for your kind words, humour
encouragement to help me through those long days.
Thank you to my supervisory committee who assisted me to clarify and present the
information into a meaningful project. Also I am grateful for Wa'laat, Sue Alfred, for her
wisdom in helping me with the spelling and appropriate use of the Wet'suwet'en terms.
And finally thank you especially to Dr. Antonia Mills for her unending supply of patience,
guidance and support throughout this writing journey.

VI

Chapter 1: Introduction
I am from Cinegh /hay yihk, the House of Many Eyes, of the Lihksilyu Clan of the
Wet'suwet'en Nation . I was born and raised in our homeland, reside here and choose to
raise my family in this area. I completed my formal schooling at the University of Alberta
in 1993, with a major in Cultural Anthropology focusing on traditional ecological
knowledge. I have worked for and with the Wet'suwet'en for many years in a variety of
roles: from youth worker, social services program manager, policy analyst and
researcher, to senior manager and Interim Treaty Negotiator over a 14 year period. I
have a deep vested interest in seeing the Wet'suwet'en culture thrive and the water,
land and all the life forms in a state that can sustain my family, all families and
communities for generations to come.
I see the need to keep families together, protect the territory from intensive
resource development yet realize jobs in a sustainable manner. How could there be
such disparity between the general public and the first peoples (including the
Wet'suwet'en) especially where we make up such a large part ofthe overall population?
There are many studies and reports that identify the ongoing pressing concerns, reports
such as the "Fragile Lives, Fragmented Systems," Representative of Child and Youth BC
2010 report; "Pathways to Health and Healing," British Columbia Provincial Health
Officer's Report 2009 and "How Are We Doing?," the B.C. Aboriginal Education report.
In the provincial land use planning process the Morice and neighbouring Lakes Land and
Resource Management Plans (LRMP's) have also identified the need to have First

1

Nations' community indicators in various levels of the socioeconomic profiles of the land
use planning process. In all the main governing and service delivery areas there are
recommendations for tribal groups and communities to do this work. I believe
community members all across Canada are saying the same thing. There are too many
agencies, state services are fragmented and operate in a silo or sectoral fashion and
there are uncertain outcomes. All of the processes speak to the need to become
healthier, improve education outcomes and offer language teachings so we can grow up
in healthy families and communities. How can we do this?
Wiggus is the Wet'suwet'en concept of respect; respect for our

interconnectedness and the special responsibility to maintain that integrity. As one of
our most central laws it is the basis of the key teachings to be passed on to the coming
generations. Since ancient times these tenets have been strictly enforced, taught and
lived by. Wiggus is our sacred balance and core to our wellbeing as a people. For more
than a century the Wet'suwet'en challenged and disputed the restrictions of
Wet'suwet'en rights to ownership and authority to the reserve land base only (Office of
the Wet'suwet'en 2009). Legal processes to "place Wet'suwet'en jurisdiction and
ownership within the context of Canada" were pursued (Office of the Wet'suwet'en
199Gb: 16). In the late 1970's when the Wet'suwet'en (and Gitksan) sought to establish
measures to negotiate management of the fishery on the upper Skeen a there was a
short lived historical agreement to have the river fishery open except when
conservation needs were to be met (Gisday Wa and Delgam Uukw 1992: 15). After

2

various attempts to have the hereditary system/Chiefs' authority and jurisdiction
recognized in regards to the fisheries, "the Government of British Columbia withdrew
from any negotiation, for the same reason as the federal government refused to
negotiate on the fishery; for both governments the Gitksan and Wet'suwet'en had no
rights to the resources or to their management" (1992: 16). The historical court battle
ensued: "Today the Gitksan and Wet'suwet'en enter the Canadian legal system to seek
justice. This is an opportunity for the courts to find a just and lawful process to place
Gitksan and Wet'suwet'en ownership and jurisdiction within the context of Canada"
(1992: 19).
After many years the court recommended that both the Nations return to the
negotiation ta ble to negotiate a treaty settlement. The court process was a strong
assertion and reclamation of local history and events ofthe Wet'suwet'en and Gitxsan
and was quite exhausting. I recall Yaga'lahl, Dora Wilson, speaking in many meetings
about the lack of respect in the court room, the blatant disregard for the Chiefs'
blankets and t he complete ignorance in recognizing the Wet'suwet'en as a people. We
lived in this land, 'since the beginning', as Chief Lilloos stated (Mills 1994: 76).
The Gisday Wa and Delgamuukw decision led to a much stronger starting point
for the negotiations that were to come. See Appendix A for a map of the house groups'
territories which make up the Wet'suwet'en Nation's homeland. Wet'suwet'en seek
recognition of their ownership and jurisdiction over the entire land base so the
Wet'suwet'en way of life may continue. A map illustrating the larger Skeen a Watershed

3

that the Wet'suwet'en homeland is part of is shown in Appendix B. The Skeena
2

Watershed is 54,432 km , the second largest watershed in BC (Gottesfeld, Rabnett and
Hall 2002: 6).

Goal and Objectives
My primary goal with this research project is to add to the limited discussion and
scholarship regarding First peoples' defining a wellbeing or way of being conceptual
framework. Why is a conceptual framework needed? Chandler and Lalonde (1998) have
identified cultural continuity in First Nation communities and success in managing their
own education, child welfare and economic development offers a hedge against suicide.
I believe this is because they have good decision making processes (i.e. governance and
trust), administrative capacity to deliver effective programs and services (community
based or in a collaborative partnership), and have a vision for a better life based on
traditions and cultural strengths of a people.
I have four main objectives in this research project. First is to articulate a socialecological framework. Secondly I center the framework within a Wet'suwet'en context.
Thirdly I will align this framework with existing indicators ofthe Wet'suwet'en. Finally a
summary of the indicators are presented in a poster format to illustrate the vision and
elements of the social-ecological framework. I will be weaving together threads of
information f rom the immense planning work and visioning sessions of the formal
territorial and social services planning work ofthe Wet'suwet'en Nation Office.

4

A framework that links health and wellbeing to ecosystems may lead to wiggus,
being whole and interrelated in our homeland. If we choose not to do this work, then
we will continue to rely on inept provincial and federal services and programs. To date
that has not gone well. Whether community based or living in urban centers (where the
living standards are often worse) we realize that state services and programs for
aboriginal people have not improved in the last decade. I feel that a weaving of the
social and ecological factors can be done by revisiting our traditional knowledge and
ways of being as a tribe or Nation. The Wet'suwet'en Office has offered many social
programs and services over the years and have firsthand experience in butting up
against these policy frameworks that do not work for the Wet'suwet'en. They have also
expressed the need for sustainability and this formal linking, creating and implementing
a sustainable framework may help advance this.
Parkes, M., Morrison, K.E, Bunch, M.J., & Venema, H.D. (2008) Ecohealth and
Watersheds paper provides a health and sustainability prism framework that can be
adapted to connect broad ecosystem and people issues which can support the
Wet'suwet'en house groups achieving both ecological integrity and wellbeing or
sustain ability. This framework is needed to provide a shared vision of the many
programs, services and resources (community, Nation, local, regional and so on) that
may formally link health and ecosystems. These are broad concepts that I am drawing
on here, to look at how these 'big picture' ideas can work together. Chapter 2 provides a
more in depth look at the four main broad governance areas which are reframed from a

5

Wet'suwet'en perspective to illustrate the necessity of a cultural foundation for
Wet'suwet'en social-ecological approach . The relationships amongst these 4 main areas
are summarized in Chapter 3.

.

..

This is my motivation to carry out this research. I understand that the

;

Wet'suwet'en have not adopted a watershed based approach to land use or territory
planning and have maintained a Wet'suwet'en territory based approach. However I
strongly believe an interdependent framework that connects wellbeing (health) into an
ecosystem approach based upon cultural strengths is important and worth exploring. I
have created three main Figures which also are a personal reflection and are intended
to be a starting point. I hope there is an opportunity for dialogue as to how health and
ecosystems can be linked within a territorial based approach .

Project Rationale: Protecting the Territory and All Its' Relations
The rationale for this research project is to provide a framework that has a
social-ecological focus, a broader holistic approach that links both people and natural
resources ofthe territory together within our Wet'suwet'en 'place' to realize a healthy
place and a healthy people. I believe the many aspects of planning for land use,
community development, self-determination and self-governance need to have a
Wet'suwet'en way of being as the basis to sustain the culture, the territory and maintain
our connections and inter-relatedness.

6

In Scott Graham's paper, "Tools for Action Series: A Resource Guide for
Designing Community Indicator Projects," he defines what progress means for the larger
society,
Groups of researchers, citizens and politicians throughout the 1990s made
significant gains in popularizing the notion of a whole system approach to
thinking about progress; a movement which assumes that we already know that
researching individual parts of the 'system' in isolation of one another will
produce only part of the picture. It follows that the more of the picture we can
see, the better equipped we are to work together for improving our shared
worlds, especially the lives of those people who are being mistreated as well as
the non-renewable resources that are being depleted (2008: 7).
If we do not define the larger framework following our tribal laws and language
by house group and as a tribal people or Nation, then we will continue to try and fit into
these external systems. They clearly do not meet the needs of aboriginal peoples in the
areas of land and resource use, health, education and child welfare.
For Wet'suwet'en culture to survive and thrive, our families must be healthy and
intact. We must speak our language; have strong connections to our medicines, fish,
animals and all that is. We must also contribute and participate in the feast hall, and in
the house and clan meetings. Elders, hereditary Chiefs and elected leadership and
family members have been advocating and promoting the need for change.
In the International Institute of Sustainable Development report, Christa Rust
states that:
Sustainability indicator systems help track progress over time and are seen as
essential for good governance by an increasing number of communities around
the world. These indicator systems can help track economic, social, cultural and
environmental change; help recognize achievements and challenges; and

7

develop programs to move towards a positive vision of the future" (Rust 2008:
45 emphases added).
To help better understand what governance is, it is helpful to understand the
framework which helps pull together how these pieces of governance work together to
make up a good governing structure.
Governance is a process whereby societies or organizations make their
important decisions, determine whom they involve in the process and how they
render account. Since a process is hard to observe, students of governance tend
to focus our attention on the governance system or framework upon which the
process rests- that is the agreements, procedures, conventions or policies that
define who gets power, how decisions are taken and how accountability is
rendered (emphasis added; Graham, Bruce and Plumptre 2003 : 1).
According to analysts Stephen Cornell, Catherine Curtis, and Miriam Jorgensen, the
challenge facing indigenous nations is to:
•
•
•
•
•
•
•

solve difficult social problems,
protect indigenous cultures,
build productive economies,
effectively manage lands and resources,
effectively manage social and other programs,
construct mutually beneficial relationships with other governments and
with surrounding communities,
And rebuild societies that work (Cornell, Curtis and Jorgensen 2003: slide
28).

These points speak to the need for governance bodies to address these pressing
challenges and the need to find ways to meet them in a comprehensive and holistic
manner. These seven points also fit well in a social-ecological model. Although some
indigenous nations do not need intensive rebuilding many do need a sustainable
economic base and to protect the culture at the same time. Unfortunately economic

8

development has been a driving force to self-reliance and self-sufficiency. However it is
often done at the expense of cultural practices, language and cultural strengths and
indigenous family development. I have heard indigenous leader Clarence Louie, of the
Osoyoos Band, speak more about this in more recent times, saying to not pursue only
economic development and thereby lose your 'being'.
The basis of gathering information, observing and consensus making is strongly
in line with traditional ecological knowledge practices of an oral tradition. Most ofthe
preparation for the Supreme Court Delgamuukw and Gisday wa challenge was built
upon the traditional knowledge, laws and practices of the Wet'suwet'en and Gitxsan;
experts were strategically utilized to provide the academic support the 'white man's'
court needed; to their complete and utter disregard at times! As a technician for many
years I will be drawing on what I have learned in these many dialogue and community
sessions with the specific focus of weaving together a framework that recognizes what
has been stated for so many years by various elders, Chiefs, members and staff.
The Parkes et al. (2008) Ecohealth and Watersheds paper outlines a family of
conceptual models linking health, environment and social processes. I particularly
identify with the "Prism Framework of Health and Sustainability" model. The focus on
watersheds links strongly to a first peoples' approach to land stewardship. This model
has two main components. The first component presented in the prism diagram outlines
the four main perspectives of governance to illustrate the linkages between the broad
areas of watershed management and social determinants (indicators) of health {2008:

9

37). The four main focus areas are watershed management, social systems, health and
ecosystems. The second component of the prism diagram identifies the relationships
between the social-ecological approach with the potential of realizing a synergism when
considered as a whole. It is a heuristic tool intended for generic application to examine
how water resource management could serve both ecosystem sustainability and
improve the socia l determinants of health (Parkes et al. 2008: 36). Parkes et al. explain :
The Prism offers a framework to systematically consider watershed governance
for 'sustainable development', 'ecosystems and wellbeing, 'social determinants
of health' and 'social-ecological health promotion'. While each of these
perspectives can be considered in isolation, their combination offers a
multifaceted vision of watershed governance with the potential to build socialecological resilience and improve the determinants of health (2008: 36).
The combination of perspectives offers a 'multi-faceted vision' of watershed
governance with the potential to build social-ecological resilience and improve the
determinants of health (ibid); see Figure 1. I could see how when focused on one
perspective it can be easy to operate in a manner so isolated from other perspectives
that improvements or progress would be a challenge . If operating in isolation at the
governance level, this will likely follow suit at the operational level so the 'systems' of
health, education and so on, will continue operating in a silo method at the broader
provincial and regional levels.
Their health and sustainability framework highlights why governance is
important and how considering these 4 perspectives in making decisions can realize
sustainability. What Figure 1 outlines to me is that for many indigenous people the

10

concept that we are all related, all connected, promotes sustainability as the foundation
in our decision making process. It is important to go back to how we take care of
ourselves and our territories.
What I have learned and repeatedly state is that we are all connected, we have
laws to govern our actions/behaviour to ensure that our house system survives, our
inherent social process takes care of the land and the people. These laws and social
systems help us stay relatively healthy and provide a governance structure to sustain us.
All together this works toward balance and ensuring there is not blatant over use or
misuse of an ecosystem, plant or animal, especially in regards to water use. To have the
laws, governing and social structure working together promotes and ensures resilience.
This is achieved through an adaptive learning process, linking the wealth of knowledge
of elders and of hunting and gathering families. By working together, learning, sharing
and taking care of each other and the land can carry us through daily living over the
years and into the future. This broadly speaks to the idea of sustainability. The
Wet'suwet'en have a clear social structure process related to our formal land tenure
system and economy that connects people to each other and to the land. To sustain
ourselves, we must have a functioning social process and a healthy ecosystem, thus the
push to protect the land, water and ecosystems. The Parkes et al. prism model uses
ecosystems as a setting to promote health and sustain ability: The re-integration of

11

watershed management

wate!Shed management

~

~
social systems

• backofprism

health

ecosystems social systems ••, , A
Ptrspective A:

'·, Watershtd management

Penpectlve C:
~n e

~n e

social determinants
of health
(biophyskal environment
can be overlooked)

sushliNible development
(e<onomy-fllvironment-sodety,
but health often neglected)

Social systems
Perspective B:
~n e

ecosystems and well-being
(sodaVequity issues
can be !M!rlooked)

watershed management

~

ecosystems

health

Health

Penpectlve D:
GowniiiKe for
sodo-ecologlcal health promotion
(pot!ntial
n~
driving forces)

D ',,

bottom of prism' '

health

~

ecosystems social systems

The three dimensional Prism Framework depicts four governance 'perspectives' from which to understand the links
between watershed management and the determinants of health. (Text in brackets highlights the limitation of each perspective and the need to see Prism as a whole)

Perspective A: Governance for Sustainable Development- focuses on the 'triple-bottom' line of economy, society and environment within a watershed, catchment or river basin. (Limited by a lack of awareness that criteria for sustainability are
also 'upstream' drivers of the determinants of health);
Perspective B: Governance for Ecosystems & Wellbeing- focuses on the physical environment and the freshwater ecosystem good and services provided living systems, including buffering against direct environmental hazards. (Tends to overlook social/equity issues);
Perspective C: Governance for Social Determinants of Health - recognizes that water resources influence social equity,
livelihoods and the socioeconomic determinants of health; values equitable, multi-stakeholder processes for water management. (Biophysical issues, and ecosystem processes can be overlooked);
Perspective D: Governance for Social-Ecological Health Promotion - recognizes watersheds as a setting for a health promotion "double-dividend," linking the benefits of sustainable freshwater ecosystems with equitable social processes and
enhancing social-ecological resilience. (Needs to ensure upstream drivers of social and ecosystem change are not overlooked, since these are the "causes of the causes" of health inequities).

Figure 1 Governance Perspectives ofthe Prism Framework. Source: Parkes, M.W., Morrison,
K.E, Bunch, M.J., Venema, H.D. (2008): 37.

12

approaches proposed in this report recognizes that indigenous communities, and their
traditional relationships and perspectives on nature and health, bear particular
relevance to any emerging focus on ecohealth and watersheds. This is consistent with
the important contributions of indigenous knowledge to the fields of adaptive
management and ecohealth and is integral to multi-stakeholder watershed processes in
particular (2008: 42). The four broad areas are presented as the foundational pieces to
achieve health and sustainability. By illustrating the connections between these four
areas one can better understand 'how' sustainability and good health can be achieved
by seeing common objectives. How these contributing factors work together is
presented in the relationship section as illustrated in Figure 2, Prism model of Health
and Sustainability.
The health and sustainability prism framework was developed from the
participatory action research project "Taieri Catchment and Community Health Project"
which identified concerns and priorities through integrating concepts of 'lifestyles,
livelihoods and living systems'. These three integrating concepts are strongly aligned
with three Wet'suwet'en concepts, inuk nu'at'en, Wiggus and yintahk. lnuk nu'at'en,
or our own law speaks following the cultural practices and laws; Wiggus or respect is
the interrelatedness, balance with the natural and spiritual worlds, sustainability and
livelihood; and yintahk or sacred laws of the land in general relates to the ecological
resilience or living systems being healthy and intact. The three Wet'suwet'en concepts
are often presented as the guiding principles for territorial stewardship planning and

13

provincial land use planning, sustainable development, including family and community
development and finally, in the self-governing treaty negotiations.
Parkes et al. have presented development, governance and power as the driving forces
to both ecosystem and social change, and the implications of these changes for the
improved environmental and social determinants of health (2008: 36). I have reframed
the driving forces to the Wet'suwet'en perspective of self-determination, balhats and

inuk nu'at'en (self-governance) and self-reliance as the basis for ecosystem and social
change. The summary of the driving forces is presented in Chapter 3.
This heuristic tool diagram when adapted from a Wet'suwet'en perspective
based upon Yinka dinii ha ba ten, the ways of the people of the earth, illustrates how
the four broad areas of health, social systems, ecosystems and watershed management
can work together to create a social-ecological framework. This may be a resource aid to
further improve the health of the Wet'suwet'en, the territory and ecosystems.

14

+

Health servicrs
and n a u u ~

'f

Driving forces
(development, governance and power)
Natural resource and
ecosystem management

"'
Ecosystems

,

..,

Direct links between

,
,,

,
,,

,,

,,

,
,,

,.. ..,

\

\

\

\

\

\

u~a e community and
\

\

social deYelopment

\

\

\

\

\

\

.

Sodal systems

\

ecosystems and h1111an health

\

\

\

\

\

\

\

\

\

\

\

\

Social networks, cohesion,
health promotion, education
\

l6

Health
Linking Kosyrtems and social systems as
and SIIStaNbility

~ blndatiol1 for ~a

+--------------·

Reproduced with pennission from Environmental Health Perspectives.
Depicts: 1. Direct links between ecosystems and human health (traditional environmental health); 2. natural resource
and ecosystem management (including land and water use); 3. health services and infrastructure (including water and
sanitation services); 4. equitable community and social development (including socio-economic determinants of
health); 5. social networks, cohesion, health promotion and education (including social capital); 6.linked social;-ecological systems (synergies between the environmental and socio-economic determinants of health can arise when social
processes generate health benefits through empowennent, justice and social cohesion while also enhancing ecosystems)
(Source: Parkes et al., 2003).
Figure 2 Prism Framework. Health and Sustainability. Source: Parkes, M.W., Morrison,
K.E., Bunch, M.J. Venema, H.D. (2008): 8.

15

Aboriginal Ontology as Methodology
My primary focus as an lndigenist researcher as defined by Tuhiwai Smith
{1999:146)\ is to bring forward key aspects of our Wet'suwet'en way of being based
upon our ways and beliefs as caretakers or stewards of the territory. I believe the
Wet'suwet'en territory based approach of looking at ecological integrity has strong
connections to Wet'suwet'en wellbeing.
Booran Mirraboopa/Karen Martin offers up a framework for indigenous
research called "Ways of Knowing, Being and Doing: A Theoretical Framework and
Methods for Indigenous and lndigenist Re-search" which I will also utilize in my research
project. She begins by highlighting the importance of aboriginal ontology:
lndigenist research must centralize the core structures of aboriginal ontology as
a framework for research if it is to serve us well. Otherwise it is western research
done by indigenous people. It is through ontology that we develop an awareness
and sense of self, of belonging and for coming to know our responsibilities and
ways to relate to self and others (2003: 206).
Martin states that her country is not only of land and people but also of the
"Entities of Waterways, Animals, Plants, Climate, Skies and Spirits. Within this, one
Entity should not be raised above another, as these live in close relationship with one
another. So People are no more or less important than the other Entities" (2003: 207).

1

Linda Tuhiwai Smith cites "the concept of indigenist, says Ward Churchill, means 'that I am
one who not only takes the rights of indigenous peoples as the highest priority in my political
life, but who draws upon the traditions, the bodies of knowledge and corresponding codes of
values, evolved over many thousands of years by native peoples the world over'. I would say
small'l' indigenist in reference to me as I do not have much patience for politics and am
committed to the strength of traditions.

16

This ontology of her people in Queensland Australia, at the mouth of the Brisbane River,
offers up an outline of three main constructs and their processes:
First, establishing through law what is known about the Entities; second,
establishing relations among Entities; and third, enacting ways for maintaining
these relations. Elsewhere, I identify these as Ways of Knowing, Ways of Being
and Ways of Doing (2003: 208).
Karen Martin outlines an 8 step lndigenist research process to occur "through
centering Aboriginal Ways of Knowing, Ways of Being and Ways of Doing in alignment
with aspects of western qualitative research framework" (2003: 211). I will follow four
of the eight steps as the outline for my research project. The eight steps are: research
assumptions, to re-set; research questions, to re-claim; literature review, to re-view;
research design, to rejrame; conduct, to re-search; analysis, to re-visit; interpretation,
to re-connect; and reporting and dissemination, to re-present" . The following paragraph
outlines the four steps that I will utilize.
I presented my research project to the Wet'suwet'en Chiefs' Table on February

22, 2011. There was support with a request to have more Wet'suwet' en language
utilized so I have made as many changes as I could to accommodate that request. This
resulted in the lh'tis and relationship diagrams and a more reflective social-ecological
framework. These documents are only to be considered a work in progress. This
suggestion really grounded my approach as the Wet'suwet'en language is a key part to a
social-ecological framework.

17

Organization of the Project Report
I use the re-view, re-frame, re-port and re-present steps of Martin's approach to
carry out my research project. Chapter two contains my re-view of Wet'suwet'en
primary sources of Wet'suwet'en ontology presenting a way of knowing, briefly
summarizing the Wet'suwet'en Yinka dinii ha ba ten, the ways ofthe people ofthe
earth. I will then utilize the way of being as the foundational piece to inform the
Wet'suwet'en governance perspectives of health, social systems, ecosystems and
territory management. Chapter three identifies the ways of being, the main
Wet'suwet'en relationships in the five main areas of a health and sustainability model
which are re-framed and presented back in a Wet' suwet'en social-ecological
framework. The specific indicators from various planning and research work of these
main relationship areas are summarized in the appendices to illustrate the
measurement of achievement or progress in the main relationship areas. The fourth
chapter is giving back the final re-port to re-present a draft of Wet'suwet'en socialecological framework, recognizing Yinka dinii ha ba ten, the ways of the people of the
earth.

18

Chapter 2: Getting Centered: A social-ecological approach
In this

~

e

there are two sections. The first section provides a general outline

of the ways of knowing, Yinka dinii ha ba ten, identifying what has been established
through 'law', as Martin states. The Wet'suwet'en 'ways of knowing' informs the
governing perspectives of a social -ecological approach which are compatible to the
Parkes et al. governance perspectives for health and sustainability.
Wet'suwet'en world view is a basic concept. However it identifies major
differences in perspectives with mainstream society. Most notably in regards to the
protection and preservation of the territory and understanding that all beings are
related in our world. Satsan presented the Wet'suwet'en view of self-governance and
treaty making at the opening session of treaty negotiations: "The Wet'suwet'en
experience, our world view, is different. Our history is vastly different from that of the
newcomers to this area. We have always sought respect for our rights and our history
and for our way of governing ourselves and our lands" (Office of the Wet'suwet'en

1996b: 9).
I have drawn from primary sources in the Wet'suwet'en territorial stewardship
plan, the bilateral human services strategy, the child welfare planning committee and
the Wet'suwet'en language authority. Much of this information has been gathered by
Wet'suwet'en researchers, translators, writers, elders, Chiefs and speakers (and many
other specialists) over the last 25 or more years. A wealth of information has been
documented and carried over into formal program areas. Ensuring the knowledge of the

19

people is properly utilized is a key factor in consensus decision making, as involving a
diverse traditional knowledge base works towards a broader and more accurate
understanding of the cultural customs, practices and traditions of a tribal group (Peeling
2004: 3). Davidson-Hunt and Berkes state in "Learning as you Journey: Anishinaabe
perception of social-ecological environments and Adaptive Learning:"
... traditional ecological knowledge is defined as the cumulative body of
knowledge and beliefs, evolving by adaptive processes, and handed down
through generations by cultural transmission ... This knowledge is remembered
through 'social memory/ which is the long-term communal understanding of the
dynamics of environmental change, and the transmission of the pertinent
2
experience . It captures the experience of change and successful adaptations
(2003: 5).
As a result of preparing for the court case there is a library full of resources that
captures the voice of the elders and fluent speakers that has been utilized to inform
specific initiatives, the Wet'suwet'en Territorial Stewardship Plan and the Unlocking
Aboriginal Justice Program for example. It is important that the detailed information be
utilized as the basis for teaching, sharing and promoting Wet'suwet'en cultural
practices, laws and customs.
Central to the traditional knowledge is the Wet'suwet'en language, elders and
fluent speakers, nukanic (keepers of the languageL is the central force of the culture,
teachings and laws of the Wet'suwet'en. The grounding and belief system is drawn from
the language and it is essential that any governance work be implemented and based

2

Authors Davidson-Hunt and Berkes are citing Mcintosh, R.J. (2000) in this quote.

20

upon the distinctly Wet'suwet'en language. This is a key interest I heard expressed
many times over the years by many Chiefs, elders and speakers as they could see how
few children and families were learning their language. This has been identified as a high
priority and collaboration and commitment to realize language revitalization is essential.
... in 20 years the number of speakers of the language has declined by over 80%.
No children have mastered Witsuwit'en as a first language for some time, but
language pedagogy programs, aimed both at children and adults are underway in
most Witsuwit'en communities (Hargus 2007: 5).

Yinka dinii ha ba ten: the Ways of the People of the Earth
The Wet'suwet'en (or Witsuwit'en) are the people of the lower valley
(drainage), in northwest central British Columbia. We are neighbours to many Nations,
the Haisla to the southwest, the Carrier to the east, the Babine to the northeast, the
Gitxsan to the west, and to the Nisga'a peoples to the northwest. Wedzin Kwa (Bulkley
River) which includes the Morice River is a major tributary of the Skeen a River which
runs into the Pacific Ocean. These river systems connect the tribal peoples or Nations,
and First Nation communities, 'up and down the line' through the trade of traditional
foods and goods, an ancient trade and barter system that is still thriving today. These
river drainage systems also connect the people through the heavy reliance on the
salmon as a key food for sustaining life. The once well stocked Wedzin Kwa River is now
at near extinction levels for the sockeye salmon run, specifically the Bulkley Lake and
Maxan Lake sockeye run, one of three runs expected to extirpation on the Skeen a
Watershed (Gottesfeld, Rabnett and Hall 2002: 21). However, for other species such as

21

the steel head the Bulkley Morice run is the best run in the watershed, pinks and spring
salmon are doing much better with some concern for the Coho runs as they have
dropped dramatically since the 1950's (2002: 30). The Chinook runs have been
fluctuating since the 1960's (2002: 42); which is considered the most important single
salmon stock of the Skeen a Watershed (2002: 110). As a people who have a 'spirit in the
land ', the healthiness of the territory is essential to all living things, including the fish
and the people. Seeking to protect key sacred areas, areas of spiritual significance and
other places that are used for prime hunting, fishing, gathering and medicines are high
on the Wet'suwet'en priority list. The large territory is divided into specific house group
lands totalling approximately 22,000 square kilometres; see Wet'suwet'en House Group
Map in Appendix A.
The Wet'suwet'en have a population of about 5000 citizens or house members
with about half of the population living away from the territory. The majority of
members live in First Nation communities including Tse K'ya (Hagwilget), Kyah Wiget
(Moricetown), Wet'suwet'en First Nation, Burns Lake Band, Skin Tyee and Nee Tahi
Buhn; the status Indian population statistics are lower than the proposed house
member population (B.C. Treaty Commission). These band councils are not all politically
affiliated with the Wet'suwet'en Nation. There are many house members living in the
territory in the larger centers of Smithers, Houston, and Burns Lake.
Before settlers came into the valley, the Wet'suwet'en spent most ofthe year
living on the house territory and settled into the fishing villages in preparation for the

22

massive task of harvesting and preparing salmon. As with most indigenous people there
was an extensive trail system which connected communities and people across the
northwest and interior (and further on in all directions) that was utilized for trade and
barter. Caribou were abundant in the territory. I recall many elders, especially Namox,
Bill Holland reflecting on the stories of their parents either hunting or traveling
alongside massive herds not that long ago. Today there are very few caribou left on the
land. I believe that it is the settlement impacts and especially the establishment of the
railroad, which pushed the caribou out of the homeland .
Former cariboo populations in the Nechako Plateau and Babine Range, which
encompass much of the study area, were extirpated by 1920. Population
declines of cariboo could be responses to climatic warming or to immigrant
settlement impacts centered in the Bulkley Valley (British Columbia 2000: 11).
Our indigenous language belongs to the larger Athabaskan family. It was
determined to be a separate language in 1974 due to the "'Babine vowel shift', a set of
historical and synchronic vowel changes which are unique within the Athabaskan family
and help establish Witsuwit'en-Babine as a separate language from Carrier" (Hargus
2007: 5). This research began in Hagwilget in the 1970's with James Kari of the
University of Alaska and it was at this time that this distinction was noted. Through
research projects since then by various linguists, the most recent being Sharon Hargus,
working with many communities such as Francois Lake, Takla Landing, Tsek'ene,
Hagwilget, Moricetown and Broman Lake, it was determined in 1989, that there are four
Witsuwit'en-Babine dialects (Hargus 2007: 7).

23

The language provides for a rich and expressive foundation linking land, people
and the spiritual connections, Yinka dinii ha ba ten; the ways of the people of the earth.
We are a matrilineal people following our lineage through our mother' s line and we
follow a kinship based social structure. We have 5 main clans, Lihksilyu (small frog},
Gilsehyu (big frog}, Gitdumden (bear}, Lihksamisyu (fireweed or killer whale) and Tsayu
(beaver) which further break down into 2-3 house groups of each clan, for a total of 13
house groups today (see Figure 3). If you are born from a Wet'suwet'en mother then
you belong to the house and clan that she belongs to which outlines certain rights and
responsibilities you are entitled to and encouraged to follow.
If your father is Wet'suwet'en, you also have certain cultural responsibilities that
are to be followed. This is a key aspect of obtaining balance in the house system;
citizenship or house and clan duties between mother and father clan have layers of
responsibility, depending on the role which lasts throughout one's life. Th is is often
expressed in the feast hall during a Wet'suwet'en member's funeral feast in which the
father clan role is clearly engaged . My father is a first generation born Canadian so my
maternal grandfather has picked up this role and often provides me guidance, advice
and support, in addition to my already supportive father.
With our strong link to the northwest indigenous peoples we too have a feast
system style of governance and reciprocity. The hereditary system is the basis of our
natural system of care. Family and house group decisions follow the lead of the house
chief and wing Chiefs and advice from the father clan, if sought. However there
24

Wet'suwet'en Yihk
House Groups

Llkhts'amisyu

Tsayu

Sa Yihk
Misdzi'Yihk

C'iken Yihk

Gidimt'en

C'ilhts'ehkyu

Keyihk Winits
Cas Yihk
'Insggisgi'

Yihk Ts'iwit'a'n
Yikh Tsawilhggis
K'iy Yihk
C'inegh Lhay Yihk
Kwin Begh Yihk
Tse Kal K'iyihk
Lihkhsilyu

Figure 3 Wet'suwet'en Yihk: House Groups. Source: Office of the Wet'suwet'en. Human and
Social Services Strategy (1997a) (original diagram includes spelling errors). There are
variations in how the Wet'suwet'en names of the clans are written depending on which
spelling orthography is utilized.

are times of collaboration when all house or clan members may be asked for their
opinion or insight regarding a collective decision . Keeping the peace between each
other's clans and other Nations is a major role the house Chiefs are responsible for.
Resources such as "Eagle Down is our Law" (Mills 1994), "Our Box Was Full" (Daly 2005),
"Hang on to These Words" (Mills 2005) and "Trail of Story, Travellers' Path" (Main
Johnson 2010) provide a more in-depth understanding ofthe Wet'suwet'en .

25

The feast system, bahlats is a main source of support and is a decision making
process for the house and clan who is carrying out specific business or tasks, whether it
is a burial, a headstone raising or transferring a chief's name. The bounty ofthe territory
is brought to the feast hall for sharing and distribution by the host clan. Each feast is led
by the House Chief, wing Chiefs and house members of the host clan doing their
business at hand . House Chiefs are to lead the overall house group and ensure basic
needs are met, promoting Wet'suwet'en teachings in our life roles .
Historically Wet'suwet'en individuals grew up in the feast system, receiving a
name, being groomed, guided and taught to be a mudih1 leader (sometimes in reference
to church chief role), or dinize or tsekoze, or as a house member, learning responsibility
and reciprocity. Upon taking a hereditary name there were strict guidelines to be
followed, such as ts 1 e 1 inholhiy1 being honest, self-sufficient, Bini"wini", he or she is
intelligent, knowing how to promote peace and work towards maintaining balance,
responsibility and being strong. There is also a term for women in leadership, or ts 1 aqu

tseh nenisdzilni (women who are standing in front) (Hargus 2007: 268). The chiefs of all
the Clans must be present to witness the work that is carried out. In prior days everyone
knew where they belonged and worked through the decision making process to build
consensus, settle disputes and seek restitution if necessary and as needed . There is a
clear hierarchy of roles and responsibilities within the house group. At one time every
person in the house group had a name today many house group members have not
gone through this important step in connecting to their Wet'suwet'en being.

26

The Wet'suwet'en did not live permanently in communities until the 1890's or
so. Our summer fishing villages were inhabited for a few months a year for fishing and
feasting, and the balance of the time was spent over the winter, living, hunting and lake
fishing on the house territories. The Wet'suwet'en reserves were established in the
1890's (Office ofthe Wet'suwet'en 199Gb: 15}. Today many ofthe communities are
built on the historical village sites of old settlements, Tse K'ya (Hagwilget), Kyah Wiget
(previously Laxilts'ap, abandoned village/Moricetown), Broman Lake (now known as
Wet'suwet'en First Nation), Nee Tahi Buhn and Skin Tyee (Mills 1994: 110}. These
ancient communities or villages all have a unique history to the Wet'suwet'en and
Gitksan.
Today these communities have been re-established by the federal government
as Indian bands and all administer local programs and services such as housing,
community infrastructure, Indian registry and work with Health Canada for health
programs. Kyah Wiget is the only community with an independent elementary school.
Just recently Tse K'ya (to the Wet'suwet'en and Hagwilget to the Gitxsan) settled a
specific claim suing the federal government for blasting out the Hagwilget Canyon in
1959 and thereby ruining the ancient fishing sites so the local people were in effect cut
off from their source of food, the salmon (Alfred Joseph v Queen 2008}. The band is
reinvesting the settlement into cultural revitalization efforts; last summer many homes
received smoke houses, and there is interest to rebuild the old village site below the
Hagwilget suspension bridge.

27

This brief and general outline provides the ways of knowing as a basis for the
following section on Wet'suwet' en perspectives of a social-ecological framework. The

Yinka dinii section speaks to similar interests of taking care of the land and its
healthiness and also of the need to be a healthy people while respecting the social
system of the Wet'suwet'en . I will be utilizing the four broad main social-ecological
areas of the prism model as they are the main components of this approach. A summary
of the 'ways of knowing' of each of the four main perspectives is provided in the
following section. I have provided a visual aid of the Parkes et al. prism framework at
the beginn ing of each governance perspective section to assist in understanding the
social-ecological framework.

28

Governance perspective: sustainable development
watrt"shfod managefT'K"flt

~

health

so<ial systems

Perspective C:
Gov..-nancefor
social detennlnanta
~

of health
n

c•n be owrlookftl)

n

Social .,.._,.
Perspecttv. D :
~n

sodo- ecologlcal health promotion
n

ane
~

~

wat«She-d managemmt

health

~health
ecosystems

~
e<osystems social systtms

The first perspective is focusing on sustainable development of the socialecological approach. As stated previously, the Wet'suwet'en are organized in matrilineal
house groups and have stewardship responsibilities in their house groups' territories.
See Appendix A for a map that outlines the Wet'suwet'en house group territories. The
concept of a drainage or watershed is deeply embedded within the Wet'suwet'en
language and way of being (Main Johnson 2010: 65). The relationship to the territory
follows the basic principles of a social-ecological relationship; systems are complex,
integrated systems in which humans are part of nature (Resilience Alliance 1998a: 1).
The house system of monitoring and care taking is a function of the land tenure system
that has existed for many generations and reaches deep in to the past. Taking care of
the territory is expressed mainly through the house system which is not in line with the
formal provincial watershed units. There are three main provincial watershed planning
units, the Bulkley, Morice and Lakes planning areas, within the larger Skeena Watershed

29

of which we are located at the most eastern and upstream part. Appendix B is a map of
the Skeena Watershed that illustrates where most of the Wet'suwet'en territory is
however the southernmost part of Wet'suwet'en territory falls into the Upper Nechako
watershed. The Morice watershed is the almost entirely within Wet' suwet'en territory
with the other 3 watersheds on the perimeter of the house territories.
The house system, hereditary Chiefs and house members all have responsibilities
to monitor, utilize and take care of the territory, animals and habitats through our
relationship with the house territory and fishing holes. The Wet' suwet'en have many
values, principles and laws that govern the relationship to the territory and laws to
govern relationships amongst each other. A particularly strong belief and value is that of
ecological resilience which guides how we respect and take care of and ultimately
sustain ourselves. As Gisday Wa states, In the Spirit of the Land {1992), "our food
sources, hunting grounds, fish rearing and spawning areas and our water sources must
be clean and plentiful enough to sustain these natural resources and ultimately us"
(Gisday Wa 1992:33). Our most central law in relation to the 'land' is that of 'yintahk11
the respectful relationships between the healthiness of our territory and ourselves. This
is one aspect that unites indigenous people across this planet, our respectful and sacred
connection to a 'place'. For example, Mills and Overstall identify many home places and
their translation; in reference to Owen Lake and D lokwa kyo1 "the whole family lived
1

there like a town" (Office of the Wet'suwet'en 1996a: Reference Number 50). This
beautiful area was an ancestral gathering place; today it is a forest service campground.

30

In the last 15 years or so the Wet'suwet'en adopted the ecosystems based
management approach as a management tool as it is somewhat compatible to the
unique Wet'suwet'en house system of governance. It is being utilized to develop a
holistic interdependent framework for measuring the healthiness of the territory and
getting back to better management practices on the territory. Ecosystem based
management is the foundation for the development ofthe Wet'suwet'en Territorial
Stewardship Plan (WTSP) and is based upon the collective ownership and exclusive
jurisdiction of the thirteen house groups. The WTSP is one tool to support the house
groups rather than to do the work for the house groups. One of the central principles of
this model is identifying what to protect and what part of the territory may be suitable
for development if done in a responsible manner.
The WTSP's goal is seeking long-term economic development that respects the
Wet'suwet'en system of governance and is able to maintain healthy relations to the
territory. The question remains, is that possible? The Wet'suwet'en overall seek
responsible economic development as defined by the house groups; not only to protect
the territory in essential areas but to advance revenue sharing and compensation.
Negotiated agreements for consultation and accommodation in mining and large project
developments are needed as determined by the house groups. Interim measures may
be needed as well. Exploring different economic development structures such as
obtaining the Canada Revenue advanced ruling for public body status that identifies tax
privileges on the whole territory for Wet'suwet'en business ventures were considered

31

so as to maximize economic benefits. The formal programs ofthe Wet'suwet'en,
including this management tool, are just that, providing key information to assist the
house groups and hereditary Chiefs make the best decisions.
All ofthis information has been rolled up into various layers of information to
help define areas of protection, habitat restoration, and so on, depending on the need .
One of the main purposes ofthe territorial plan is to inform the Wet'suwet'en about
various levels of land use planning; the most recent being the provincially led lands and
resource management plans (LRMP's). As stated, in Wet'suwet'en territory there are
three main watersheds, the Bulkley, Morice and Lakes. These were previously known as
timber supply areas. Each ofthese watersheds has a strategic land use-plan, a provincial
planning process that began with the high conflict area of Clayoquot Sound in the early
1990's. Since that time strategic land use planning has evolved through five phases
concluding with the phase ofthe Morice Lands and Resource Management Plan (LRMP)
negotiations as one ofthe "Legacy LRMP's" (British Columbia 2006). The Wet'suwet'en
did not participate in the Lakes or Bulkley LRMP's. Due to the new "legacy" process the
B.C. Government introduced with the Morice LRMP, the Wet'suwet'en entered into the
provincial planning for land use process. At the end of the process, a government-togovernment agreement was negotiated with the Wet'suwet'en, to the dismay of some
of the stakeho lders involved in the process (Morton 2010: 132).
The governance or collective decision making concern for territory management
with the watershed planning process was primarily for protection (as a foundation for

32

Wet'suwet'en sustainability) of certain areas. Shared decision making with the Crown,
which may possibly lead to co-management agreements, or co-jurisdiction
arrangements and revenue sharing may be sought as determined by the house groups
and or clans. There may be house groups that do not want any development on their
house territory and so have notified industry and government of that being the case.
Hopefully ensuring there are no negative impacts to the watershed and fellow
neighbouring house groups and Nations. This ensures will stay true to ourselves as a
collective, taking care of each other and the ecosystems and territory.
A key aspect of the WTSP is a consultation and accommodation policy which
was finalized in 2007. This document outlines the referral process to support the house
groups and Chiefs decide on important resource development issues on the house
territories. This is a huge task as hundreds of resource development
opportunities/referrals arise which requires notification to the house chief/group and
response is needed within a specified time frame. This is also a key step in assessing
resource development to identify possible cumulative impacts amongst the many
resource sectors.
The Office of the Wet'suwet'en WTSP 's Criteria and Indicators for Territorial
Stewardship and Sustainable Forest Management (2003} outlines a vision for
sustainability; with three principles working together to realize the vision:
The WTSP Criteria and Indicators have been organized under three fundamental
principles, which represent the Wet'suwet'en vision for their people and their
territories:

33

•
•
•

Respect and support for the Wet'suwet'en culture and Wet'suwet'en law
(inuk nu'at'en)
Protection and maintenance of the ecological integrity of the territories
(yintah)
Provision of meaningful, sustainable economic opportunities for
Wet'suwet'en communities (Office ofthe Wet'suwet'en 2003: 5).

The idea that sustainable development is essential to maintain the integrity of
the territory and ecosystems also connects to the resilience of the Wet'suwet'en
surviving and having a good life. When decisions are made on the territory that
negatively influence a people's wellbeing there is much concern and protest as this may
have disastrous impacts on the people. The needs for sustainable development is
twofold, to maintain a healthy territory and a healthy people. The WTSP has indicated a
section for a social profile and the information from this report could aid in establishing
that information .
Yin: the territory, the animals and all that is

One relationship that is central to our yintahk is to keep the water, lakes, rivers,
streams, glaciers and wetlands [to name a few] clean, pure and of good quality and
quantity. Taking care of the water is a key aspect to yintahk and a key aspect of
resources such as ggis, tesdli, talok (spring, steelhead and sockeye) salmon, bi"t and

dikiy (char and trout), lake fish, habitat restoration and protection . A water
management zone of the government-to-government agreement created a no mining
zone in a large area of the territory, 8.2% of the Morice LRMP. This resulted in a number
of parks being established primarily the Morice and Atna parks (Morton 2010: 103). As

34

the Morice River is one of the 8 most sockeye producing rivers on the Skeen a
Watershed much attention was focused on protecting this river, habitat and water
quality and quantity (Gottesfeld, Rabnett and Hall 2002: 23).
The Wet'suwet'en are seeking community input in these new collaboratively
managed parks. This summary highlights the different approaches in sustainability, with
the Wet'suwet'en seeking aspects of living that are important to sustain us whereas the
provincial land use planning strongly focuses on economic and industry interests.
The Parkes et al. prism framework outlines within a watershed, catchment or
river basin, the focus for sustainable development is a triple bottom line of economy,
society and environment (2008: 37). The Wet'suwet'en sustainable development
perspective based upon the ways of knowing or understanding the 'laws', also identifies
three main focus areas: Wiggus and support for the Wet'suwet'en culture and
Wet'suwet'en law (inuk nu'at'en), protection and maintenance of the ecological
integrity of the territories (yintahk) and provision of meaningful, sustainable economic
opportunities for Wet'suwet'en communities (Office of the Wet'suwet'en 2003: 5). The
two concepts of sustainable development from the Prism framework and the
Wet'suwet'en perspective are similar however expressed differently.

35

Governance perspective for ecosystems and well being
watenhNt

w atershed management

health

~

....._A,

· · · . . Wat..-siMd

e~nen

Gov.nYnce f.~

n

~

but health often n~

social systems

p.,..pec:tfve C :
Gov.rnance lots ocial det.nnlnants
ofhe•tth

sus talnHie developme nt
~ n

ana e~

~

~
. b.uofprism
KOSystlfflls social systems
. A
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(biophysical env4ronment
a nbeO'Iffioollftf)

Social systems
Pen.pectlve D :

e
u~n e for
s oclo--.cologlcal he•tth protnOtlon
(polenNI to negiKt
n

D · ..
bonomofprism -

~

health

~
~ social systrms

The Parkes et al. Prism model outlines that watershed governance provides
benefits to communities and people from the ecosystems, referring to these benefits as
ecological goods and services.
These include provisioning services such as food and water; regulating services,
such as regulation of floods, drought, land degradation and disease; supporting
services such as soil formation and nutrient cycling; and cultural services such as
recreational, spiritual, religious and other nonmaterial benefits (2008: 18).
Parkes et al. provide a draft table identifying the various goods and services to
help illustrate the importance of recognizing watersheds and ecosystems for people's
health and wellbeing. This is exciting as most indigenous groups have this idea or belief
that we are all connected not only do we benefit from the 'goods and services' but we
also have a responsibility to keep the balance with the natural world. We must maintain
healthy and respectful relations to the natural world to ensure that these benefits
continue on as long as possible. This concept speaks to the ways of knowing and ways of
being that Martin (2003) refers to in her 'getting centered' aboriginal methodology.

36

In getting back to the ways of knowing, as a basis for governance for ecosystems
and health, Yintahk, or ecological integrity, is a strong requirement of healthy water, air,
ecosystems and intact habitats, sacred places and biodiversity. This is very important so
the Wet'suwet'en can survive and be well in their homeland . These are just a few ofthe
'benefits' that the Wet'suwet' en receive from the territory. The ways of knowing
concept promotes being centered in your culture and for the Wet'suwet'en learning and
knowing your 'place' in the world relates back to the oral history. Due to pesticide and
herbicide use, deforestation, mountain pine beetle epidemics of such huge proportions,
and less biodiversity in the territory, there is great cause for concern for Wet'suwet'en
wellbeing, ecological integrity of the house territories and the drainages or watersheds.
Because the people of the land have been there since time immemorial, this
entails concern for immense longevity and relations to the territory. One of my favourite
stories from Estace (Wistace) was told by a Lihksilyu chief from C'inegh /hay yihk (House
of Many Eyes),
Charlie Bazil, a present day Witsuwit'en, recited the kungax which depicts the
shaping and creation of this land: "Manatoo -that's Estace. There's a lot of
stories about him. You can see his tracks along the canyon, all the way to the
trapline . They say he ran away with water and at each place where he spilled
some there is a lake there now" (personal communication) (Mills 1994: 76).
Antonia Mills goes on to say that when Father A.G. Morice, a missionary, came into the
area and was posted in the Stuart Lake area, he learned the Carrier language and he
cites the Kungax:

37

Eustace steals water from the old man who guarded it and sprinkled it across the
land, forming the ocean, rivers and lakes that the Witsuwit'en know today. The
account continues:
When he had well nigh done with his distribution, he threw away, by a
rapid movement of his arm, what remained in the ... water-wood or
wooden pack whereby are also denominated the square wooden boxes
imported from amongst the Coast tribes ... thereby producing what we
now call Neto penren, or French Lake ...
The very mention of Neto penren (white man), or French (or Francois
Lake) is to me unmistakable evidence that the story came to the Carriers
proper through the Hwotso'tin (Witsuwit'en), the Kitikson's (Gitksan's)
immediate neighbours. That lake is one of the Hwotso'tin's favourite
hunting resorts, and among the other subdivisions of the tribe, there is
not, I dare say, one out of fifty Indians who ever as much as saw it, let
alone obtained an exact idea of its dimensions (Mills 1994: 77).
The connection to the land is expressed through the Kungax, the laws, language
and cultural practices in the feast hall, and everyday living. Keeping the territory
healthy, to sustain the land and the people is a primary focus ofthe Wet'suwet'en, at
the house group level, and in the territorial planning and management work.
The WTSP itself is based upon an ecosystems based model for sustainable forest
management and territorial management. It identifies what the Wet'suwet'en have
identified as important and necessary to ensure viability and protection so that key
plants, habitats, ecosystems and animals can survive today and into the future. These
ecological goods and services are protected in the following manner:
Best practices of current conservation biology theory are used as a basis for
planning resource development activities at the watershed and sub-regional
levels within Wet'suwet'en territory, with particular focus on the maintenance of
connectivity at all scales (Office ofthe Wet'suwet'en 2003: 34).

38

The idea of ecological integrity is strongly in line with Wet'suwet'en wellbeing or
health you cannot have one without the other. This is a communal law and cultural
practice that is integral to a way of life. This conflict directly with the resource industry
and the provincial government who often promote using the environment to its
maximum potential and most cost effectively (e.g. clear cut logging). This is a
fundamental difference in well being, wiggus confronting 'wealth'.
The Wet'suwet'en have a long standing battle with forestry companies and
contractors to suspend the use of pesticides and herbicides on the territory for fear of
potential contamination of Wet'suwet'en foods, water supply and harm to the habitat.
This was one of the key components of the provincial LRMP government-to-government
agreement. One ofthe concerns with the quality and quantity of water and ecological
integrity leads directly to the concerns with food contamination; from fish in the river
and the lakes, to berries, medicines and game such as moose, deer, mountain goats,
beaver, bear and so on. The Wet'suwet'en need access to healthy Wet'suwet'en foods
for healthy growth and development. This is essential to combat the high levels of heart
disease, diabetes and possibly links to other conditions which have been identified in
the Wet'suwet'en Community Needs Assessment (1995). Food security is a concern for
many fam ilies and accesses to Wet'suwet'en food year round on a regular basis is an
issue at both community and the Wet'suwet'en Nation levels.
The foci of a Wet'suwet'en social-ecological approach for ecosystems and
wellbeing are: Wet'suwet'en land status summary by house group (key indicators based

39

I

upon the WTSP criteria and indicatorsL protection for source water and fish and animal
habitat, access as needed, stewardship role is respected and there is monitoring to
ensure ecological integrity; land restoration and lake rehabilitation for Morice Lake and
there must be respectful use of Wet'suwet'en knowledge and culture. This perspective
is also similar to the Parkes et al. perspective of governance for ecosystems and
wellbeing. The most evident difference would be the cultural beliefs and protocols that
connect the Wet'suwet'en to the territory and the stewardship responsibilities to work
towards ecological integrity which are a central responsibility ofthe Wet'suwet'en. This
is an area ofthe prism framework that diverges from the Wet'suwet'en perspective of
governance although the outcome is similar, namely to have good health and healthy
ecosystems.

40

Governance perspective on social determinants of health
Yihk, families and house system

watershed

an~ en

~
social systems

e

~

Perspective A :

~~~

·~

Watershed

~a e en

Govern•nc• ftw
auatalnable development
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Social systems

a

Perspective a :
enN~n e for
en~~a •nd weH-belng
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P.rspectlve D :
Govern.nce for
soclo....cologkltl health promotion
(pott'nt&M to negtea

Health

drfvingfwus)

D

~

bonomofprlsm - ·

Malth

~
r<osystrms social systems

Grandparents, extended family on both the maternal and paternal side have
clear responsibilities to teach and guide their house members throughout life's roles.
Rites of passage, building up of physical strength and marriage alliances were part of the
Wet'suwet'en ways of the not too distant past. Following the laws of not marrying
someone of your house or clan was a key foundational law. The family helped you grow
into a specific role in your family or house, such as a hunter, good speaker, good with
tanning, etc. This social system is based upon the inherent laws, oral tradition and
cultural practices of the Wet'suwet' en .
When the Wet'suwet'en signed off the Accord of Recognition and Respect in
1994 with the provincial and federal Crowns there was a Joint Human Services Working
Group established (Office of the Wet'suwet'en 1998). A key part of this capacity building
initiative was to be prepared to implement self-governing agreements. This group was
41

committed to identifying the most pressing and urgent health and social issues in
Wet'suwet'en territory. The Wet'suwet'en Community Needs Assessment (1995a) was
completed in all of the communities, both First Nations and urban/rural centers (on and
off reserve), in Wet'suwet'en Territory with the majority ofthe survey work completed
by the Wet'suwet'en. The 1995 needs assessment identified eight social dimensions or
domains which are socio-demography, residential characteristics, recreation, culture,
employment/education, health, social problems and economic growth/decline.
From the needs assessment a number of priorities were identified from the
youth, adults' and elders' perspectives of each other. The social concerns that were
identified led to the creation of a Wet'suwet'en Human Services Strategy seeking
government support for newly created programs and services to address the identified
pressing matters. These services were administered in the newly created Human and
Social Services Department ofthe Wet'suwet'en Nation Office. The initial work of
establishing a family and community development strategy was framed around a
"Wet'suwet'en Integrated Authority and Child and Family Services Authority" whose
vision was:
To strengthen our Wet'suwet'en culture, individuals, family and communities
through leadership, education, and specialized services to ensure the ongoing
health and vibrancy of our Nation (Office of the Wet'suwet'en 1997a: 5).
A key part of the strategy is to build programs and services following
Wet'suwet'en traditions, laws and cultural practices. This is a key component of a selfgoverning people. The Wet'suwet'en integrated human services strategy proposed

42

building upon the existing services offered through INAC programs and services and
those offered by Health Canada's First Nations and Inuit Health. As each of the 5 First
Nations communities has a different level of programs and services the integrated
strategy defined a needs based approach.
In the Office of the Wet'suwet'en publication, lnuk Nu 1 at1 en, Recognizing
History, Restoring Justice section it says:
We have experienced many injustices. We live with and suffer from these every
day. Our very presence on the territory has been damaged and disrupted. We
live with the pains of residential schools, of being torn from our lands and our
communities. We have witnessed constant attempts by the Crown to impose
the Indian Act and the repressive policies of the federal governments on us. Our
veterans have fought for and defended this country yet they have been denied
many of their rights as Wet'suwet'en because of this fact. Our youth face an
uncertain and uninviting future. Our communities have suffered terribly. We do
not accept responsibility for the creation of these circumstances. They result
from the policies and actions of the Crown. We are taking responsibility for
undoing the harm which has been caused. Only we can do so. We will place a

new memory in the minds and hearts of our children (emphasis added: 3.1).

This new beginning must take place on the entire territory and in our
communities as well. Our people want to find our communities and our Nation
to be sources of health. The treaty will ensure that we have the highest quality,
culturally appropriate and fully modern education, health, social, justice and
other community-based services (1997b: 3.4).
The new social memory seeks to shift our families and communities from state
dependency. We need to move out of the poverty trap to recognize our inherent
strengths, our distinct language, and our connection to living in our homeland where we
belong. This is critical; to maintain our ways of knowing, to be ourselves, and to have
this recognized and respected in all facets of life is essential.

43

Being caught in the poverty trap is "suggested as a departure from an adaptive
cycle. If an adaptive cycle collapses because the potential and diversity have been
eradicated by misuse or an external force, an impoverished state can result, with low
connectedness, low potential, and low resilience, creating a poverty trap" (Resilience
Alliance 1998b: 1). This is what must continue to overcome. The outcomes of an
impoverished state is to have negative indicators such as high levels of child
apprehension, low levels of a formal education and high levels of child poverty. This
has been the key focus around the formal programs and services ofthe Wet'suwet'en
Office (Office ofthe Wet'suwet'en 1997a). The Wet'suwet'en is in a unique position as
they offer culturally based programs and services directly to Wet'suwet'en members.
As Parkes et al. state in Ecohealth and Watersheds, "focusing on the social
determinants of health requires us to shift attention to the 'cause of causes' of health
inequalities and a recognition that the root causes of many health challenges lie outside
ofthe health sector" (2008: 36). The Wet'suwet'en vision of an integrated approach to
being 'strong' has a natural interdependent nature which has connections to the house
territories and the spirit in the land.
The relationship between social determinants and health is a concept I would
like to focus on as it strongly connects these relationships in an integrated or holistic
manner. The concept of a strong person is presented in the following section.
I have heard many times over the years in rather heated terms the need to
address the larger social inequities. Why are so many Wet'suwet'en struggling to make

44

ends meet, especially here in our homeland? This is seen as a big injustice, as elder Roy
Morris stated, "We get the crumbs offthe crumbs" and Johnny David said,
The trees that they have taken off our territory, the government has been
receiving the money and they're putting it in their pockets - now we want the
stumpage fees. We want the stumpage fees from all the trap lines they have
logged .
Where do they get the money to be driving nice cars, to have a railroad system,
or to be flying in the air? This is our money that they're using and I am walking
on my feet.
In the old days these people that trapped each territory, they protected the
trees in the blocks so that the animals would flourish. Now the government has
trapped all our territories and they have all the money and the way they treat us,
they throw us little bits and pieces to eat. That's it. (Mills 2005: 142).
To be able to address the social inequities there needs to be greater connection
to the social-ecological approach and have more sustainable development initiatives in
the house territories. This is where the greatest challenge lies for the Wet'suwet'en.
How can there be sustainable livelihoods at the house group/territory level yet ensuring
ecological integrity of the territory?
In my experience I can see that the many Wet'suwet'en house groups may be
caught in seeking to protect the territory from further intensive resource development
and destruction yet still need to find livelihoods for income. However I believe there is
interest in exploring the concept of 'sustainable' livelihoods, greener or locally based
developments rather than partaking in the regular boom and bust nature of the big
resource industries. For example, Kyahwood Finger-joint facility in Kyah Wiget
(Moricetown) which has recently reopened its doors and employs up to 60 people is a

45

value added facility which is done in a more sustainable manner than most forestry
related developments in the north.
The Morice Land and Resource Management Plan (British Columbia 2007)
summarizes the Wet'suwet'en Office's economic development work to date, which has
involved a substantial amount of research and hiring of specialized services to support
the house groups determine the priorities and needs for sustainable development
opportunities. There must be funding equity in core programs and services at the
community and Nation levels however we must also work towards becoming
economically self-reliant as well, so this has led to much work with the house groups to
explore and define what that might look like. The issue of sustainability and how one
earns a wage is difficult as many of our people rely on industry and resource
development initiatives. The house group research work was sought to explore more
types of jobs that led to greater economic diversity to create more sustainable
livelihoods. Economic opportunities needed to be in line with the governing principles of
wiggus and yintahk.

In conjunction with these agreements and planning processes, the Wet'suwet'en
has completed numerous studies to ready themselves for economic
development, including:
•
•
•
•
•
•
•

Wet'suwet'en Forest Sector Action Plan
Wet'suwet'en Tenure Project
Wet'suwet'en Tourism Strategy
Wet'suwet'en Trail Strategy
Wet'suwet'en Tourism Services
Wet'suwet'en Economic Strategy
Wet'suwet'en Cultural Heritage/Archaeology Initiative

46

•
•

Wet'suwet'en Capacity Projects on G.I.S., Tourism, Silviculture,
Cultural Heritage/Archaeology
Wet'suwet'en Burning for Berries (British Columbia 2007: 8).

For a short time I sat on the Witsit Economic Development Corporation along
with 5 other directors working together to develop partnerships and tourism strategies
to support local ecotourism related businesses and a more sustainable job creation
approach. I learned the need for partnerships, effective communications, readiness and
the long standing issue of separating business from politics as the latter will certainly
end potential business opportunities (Naziel1997b: 13). Realizing that in today's world,
wages and money do have value and are a key part of everyday living therefore
sustainable job creation is a priority to further support greater self-sufficiency. I believe
that greater self-reliance may lead to enhanced personal and community health and
growth and therefore more positive living outcomes for children, families, communities
and the Nation. With a collective efforts and commitment to work together to foster
strength, such as lh'tis, this can be realized.
The prism perspective, of health and sustainability speaks to this concept:
Perspective A provokes consideration of population health as the "real" bottom
line of sustainable development (Parkes et al. 2008: 38).
I believe this bottom line is most suitable and I would strongly support this perspective
ofthe bottom line being population health and a people's wellbeing. There was a strong
interest in becoming economically self-reliant to be able to generate wealth and identify
projects or initiatives that the people sought as important, such as elders care, language

47

revitalization or sports and recreation to further promote living to sustain us. Finding
the balance between economic opportunities while maintaining ecological resilience of
the land is one ofthe most demanding challenges for leadership, across many nations
and territories of this land .
Being and becoming a strong Wet'suwet'en person is a key part to our collective
wellbeing; we as a people are seeking to rebuild our families after having gone through
horrible experiences over the decades, by building up resilience, reciprocity and having
youth and families participate in regular healthy Wet'suwet'en activities. We can do this
on our own, by strengthening our family relations and wellbeing and with formal
supports from a supporting Wet'suwet'en agency. Without this key family health aspect,
the struggle will continue and inequities will become inter-generational, and further

'anomie' will deepen. It is important to help each other become strong Wet'suwet'en,
to teach formal external services providers, health officials, school teachers and so on,
to offer their services by following a Wet'suwet'en perspective. We must promote our
perspective in order to facilitate improved programs and services to work towards
reducing the social inequities.
The Wet'suwet'en as a collective need to continue focussing on minimizing
poverty levels, otherwise we will continue to witness and be a part of low socioeconomic status which often leads to greater health, social and education challenges, to
name just a few. We must continue to move towards improving education outcomes,
promote healthy living and formally link our systems to each other in a sustainability

48

framework. A long term goal may be to have policy fall under Wet'suwet'en governance
framework based upon the laws, cultural practices and language. This will further
promote and build up healthy family development.
Wet'suwet'en social determinants of health include a sustainable livelihood by
house group needs, economic opportunities at the community level being realized and
self-governance to include programs and services for family development (i.e. child
welfare and good public administration) which are offered in line with Wet'suwet'en
cultural wellbeing approach. Again the broader social-ecological framework is fairly
similar to the Wet'suwet'en perspective. However there are broader issues that must be
addressed such as land claims and jurisdictional issues that are outlined in the driving
forces section ofthis paper. A multi-stakeholder process is generally not suitable unless
these larger jurisdictional matters regarding planning for land use are addressed. Until
there is a way to address these larger political matters the social equity concerns will
more than likely continue. Thus I discuss the links in chapter 3 to the driving forces
section to look at these larger concerns and issues.

49

Governance perspective for Social-Ecological Health Promotion
watershed management

a ~

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Perspective A :

Governance for

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Penpec:tfve C:
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social det....-nlnanb
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Perspec.:ttveB:

Go-rn•nc• for

ec:oaystema and well-being
(iOd.t/rquity bsws
c.tn be Oftrlookrd)

watershftt

an ~

~health
ecosystems

As stated previously, the Wet' suwet'en are a kinship based people following a
matrilineal form of descent and organized into house groups and larger clans. This social
structure is the basis of family care, an interdependent relationship between the
maternal and paternal clans, with established marriage alliances between Chiefs and
families, in-laws and extended family. The house and clan have responsibilities to feed
their families, following use rights and spousal rights to the territory. The socialecological connection for the Wet'suwet'en cannot be any clearer, as the house group is
a group of family members connected by the mother. Your lineage follows your mother
and it cannot be changed. It is your birthright. Along with a family house kin group there
is also a connection to a specific house territory which is directly linked to your family or
house group. There are cultural protocols and laws to be followed which are usually
taught at an early age, to know the boundaries of house groups, local habitats, access to

50

certain plants and medicines, place names and the potlatch system (Mills 1994: 117).
This too is a key aspect of our social system.
The responsibility to teach the many intricate teachings primarily rested with the
house group mostly the grandmothers and grandfathers worked to ensure their children
and grandchildren received a name. Later on in life aunties and uncles may pass on title
names to nieces and nephews (1994: 117). This was done mostly by living in close living
quarters to each other and supporting families to raise their children.
The Wet'suwet'en have many territory-based laws consisting of house Chiefs
with feast names taking care of the territory, fishing sites, burning berry patches, and
monitoring how many animals could be harvested on the land that they were
responsible for. This monitoring and management allowed for the resources to continue
on ensuring availability all year round as best as possible. This is sustainability. Following
the cultural laws and protocols to ensure you have enough food and maintain good
relations within your house group and across the house groups is important. This system
has many rules and gets complicated with marriage alliances, grandfather rights and so
on. The idea is that there is a system to be honoured and adhered to.
The Chiefs are the key enforcer of the regulations and settler of disputes and
keepers of the peace. Again this worked towards keeping balance and reciprocity
amongst families and ensured relations were taken care of. This does not mean there
wasn't hardship as there definitely were cases of starvation, sickness and war. There are
many laws and cultural practices to ensure that 'relations' were maintained and

51

followed. This was essential to keep families and house groups in good relations, and
access to territory and therefore livelihoods ensured and respected. If this was out of
line then conflict arose and had to be addressed through compensating another chief or
house group for breaking a law. This may equate to sharing resources, granting access
to the territory to be used or by compensation . You had to pay and take steps to reestablish 'peace' (Mills 1994: 153). Peace is a central component identified in the lh'tis
diagram and is a main way of being in Wet'suwet'en 'justice'. If there are extensive
measures needed to correct your situation, to achieve peace, you may find yourself in a
position to give away everything at the feast or c'ist'et ket nedigeldes, I am left with no
clothes (Hargus 2007: 318) .
The house and clan systems provides a clear place for a Wet'suwet'en to belong.
Learning the key teachings that every Wet'suwet'en should be taught from a young age
is an essential part of growing up Wet'suwet'en . Learning the place names, boundaries,
building up strength and responsibility are key parts of Wet'suwet'en health promotion
and educational initiatives. In the draft Wet'suwet'en Language Authority terms of
reference, the following principles were identified :
Draft Principles (not all provided) :
• Wet' suwet'en are best able to fulfill the responsibility of governance
• Wiggus or respect is the overall principle in relating to one another, with
staff, government people and other guests
• We believe in the establishment of Wet'suwet'en Language programs
both in the home, service delivery and in schools; we believe this
approach will
o effect a positive self-image, sense of belonging and strong identity

52

o
o
o
o

lead to greater success in secondary and higher education
careers,
facilitate the obtaining of employment,
allow genuine options for all students in choosing a way of life,
Facilitate more harmonious relationships between the student's
culture and the mainstream society (Office ofthe Wet'suwet'en

2006a: 1).
All of the work around language retention and the need to have Wet'suwet'en
language taught at home, school and work is pulled together in a Wet'suwet'en
language and culture plan (Office ofthe Wet'suwet'en 1999). This language work
highlights the connection to well being, healthy connections to the territory, and all that
is to be strong and whole.
Learning that your wellbeing is connected to your house group responsibilities is
a key message that needs to be promoted to Wet'suwet'en families, youth and children.
I believe that as more and more families are reconnected to where they belong and
learn their rights and responsibilities they will further strengthen the system. This will
help further build up learning cultural responsibilities, as house members participate
and become more involved. This is the time to promote the teachings, responsibilities
and interdependence amongst the house groups and house territories in the
watersheds. Being a strong person with everyone able to live their life to the fullest is
expressed through a distinctly Wet'suwet'en language and cultural life lens. Promoting
Wet'suwet'en concepts of strength and health lh 1 tis, as the basis for all services with an
interdisciplinary approach may lead to more improved health conditions, a better
quality of life and healthy ecosystems.

53

One ofthe most pressing social issues identified was to prevent the high levels of
child apprehension, as the Wet'suwet'en Nation, unfortunately, has the highest level of
children in care in the province. The Wet'suwet'en are often struggling with the highest
numbers of children in care as are our neighbours and close relatives, the Lake Babine
Nation. To negotiate for this specialized service at the community level with child and
family services requires completion of a very formal and methodical process identified
for First Nations bands to obtain funding from Aboriginal Affairs and Northern Affairs
Canada (AANDC) and the BC Government (Government of Canada, AANDC Program 201).
Child welfare and protection issues are the most oppressive and legally the most
difficult face of the state in our families' lives in our recent history. The third and final
attempt was to complete the work required to illustrate community readiness, political
support, and outline a good decision making processes (at both the hereditary and band
council levels) to support families in crisis at the community level. A Wet'suwet'en child
and family services agency is an opportunity to have the Wet'suwet'en hereditary
system partner and collaborate with the communities of Moricetown and Hagwilget.
This would create a meaningful culturally relevant governing structure to meet the
needs of community, children and families and to work to achieve healthy Wet'suwet'en
family development. The Wet'suwet'en Office has developed, in partnership with
Moricetown and Hagwilget, a traditional decision making process to support family
development (personal communication Debbie Pierre: Feb 22, 2011). This is amazing

54

work that is instrumental to our wellbeing. Child welfare is deemed to be at the heart of
self-governance, as healthy families lead to healthy communities and a healthy Nation.
We must come to a place of working together amongst families, between levels of
government and service organizations to stop the child apprehensions. We need to help
families, children and youth reconnect, stay together and become strong and healthy.
This includes speaking Wet'suwet'en, leading healthy, productive lives and living a good
life.
In Figure 4 there is an illustration of my interpretation of what it looks like to be
a strong person, based on the many things I have learned and am still learning. This
includes mother clan and house teachings, following your matrilineal side, growing up
responsibly with the language and cultural ceremonies, learning your responsibilities as
a member of a father clan, as a spouse and the laws and expectations in the feast hall.
Knowing your spiritual connections to the land, medicines and songs are the two largest
circles in Figure 4 as I have consistently heard that this is a foundational piece of our
'being'. All these elements are key parts of a strong person. This "Lh 1 tis: A Strong person
or a strong Wet'suwet'en definition in Figure 4 presents a learning tool to understand a
Wet'suwet'en 'being' to help inform formal services and program supports in health,
education and child welfare. This is crucial to be whole, spiritually connected and not
'lost' as the elders would say. To be cfihldzu, hardworking, nice and beautiful and
respected in the community is a goal to work towards. For house members to learn that

55

IIIIIZ

c c
0

... ,GJ

t;

Ill

z

,Ill

i=

:5:

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...

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~

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Figure 4 Draft "Lh'tis: A Strong person.'' Adapted from Office ofthe Wet'suwet'en
{1995), Harris {1989), Mills {1994), Joseph {1992) & Main Johnson {2010).

56

they belong to a house group and clan, have responsibilities and become familiar with
basic Wet'suwet'en laws and protocols, and with medicines and foods is an important
connection many families still enjoy. Lh'tis cannot fully capture a holistic concept but is
utilized to begin dialogue around defining what strong and healthy is.
From a governance perspective of social-ecological health promotion there are
commonalties between the two broad concepts of social ecology and health promotion.
Both create resilience. A social-ecological approach includes resilience of ecological
integrity by sustainable development, to achieve goals such as food security and
sustainable livelihoods, and a strong person creates resilience by utilizing the laws and
responsibilities to take care of each other and the territory. Resilience of the ecosystem
and of the individuals that make up the house groups and clans go hand in hand . Figure
4 represents this interconnection of land and person and kin responsibilities and is
intended to show what the interdependence entails and may also be a tool for

Wet'suwet'en teaching and sharing.
In governing and making formal decisions affecting a watershed, the whole prism
approach that Parkes et al. have outlined is needed to make good decisions as it
connects each of the four broad areas of ecosystems, watersheds, social systems and
health. I believe this social-ecological approach fits well into a world view that believes
we are all connected, that the language and culture are the strength and foundation of
our wellbeing or health and are based upon the ways of knowing, as Martin states. This

57

is important to maintain the idea of 'getting centered.' Details of the relationships of the
adapted social-ecological framework are outlined in Chapter 3.

58

Chapter 3: To Re-Frame to Work from the Center
How tore-frame, or to work from the center or core to be flexible and reflexive
to the relatedness to self and all other beings (what Karen Martin refers to as Entities
2003) is what this chapter is about. I will present the driving forces of a social-ecological
approach and identify the relations between the four main components of health and
sustainability to complete the adapted social-ecological framework that recognizes,

Yinka dinii ha ba ten, the ways of the people of the earth.
In their chapter on conceptualizing relationships between Health, Ecosystems
and Society Parkes et al. state
The last decade has therefore witnessed a re-emphasis on the environment as
context for health, including proposals for a 'socio-ecologic systems perspective'
for epidemiology (McMichael, 1999) and a convergence of research, policy and
practice seeking to re-I ink social and ecological understandings of health (Parkes
et al., 2008: 4).
I support connecting the dimensions of a whole person with ecological integrity
as one. This is based upon our knowledge and language, belief systems that we are all
connected .
As Parkes et al. outline in Ecohealth and Watersheds,
Drawing on anthropology, epidemiology, public health science and systems
ecology, the emerging field of ecohealth has involved researchers focusing on
'ecosystem approaches' to health and sustainability (2008: 4).
Looking across the many specialities and academic institutions, some are finally
coming to a place of recognizing the relationships between and amongst each other,
using an interdisciplinary or multidisciplinary approach. I believe this is important from

59

my experience working with the many ministries, whether land or people based, and
repeating the same messages over and over again but with different people. A
multidisciplinary or integrated approach would be beneficial.
In this chapter there are two main sections, a summary of the driving forces of
health and sustainability which summarizes the driving forces as self-determination,

balhats and inuk nu'at'en, self-governance and self-reliance which is somewhat
different than the Parkes et al. driving forces. An outline of the relations of the five
dimensions of the adapted social-ecological framework are presented to illustrate how
the way of being, i.e. establishing relations amongst the four main governance
perspectives of health, social systems, ecosystems and sustainable development. A
diagram of the adapted social-ecological framework is presented at the beginning of
each section to aid in understanding the framework.
Following each main section the summary of indicators found to support the
relationship concept is provided in the Appendix identified . The Wet'suwet'en primary
source is identified at the top of each section while the specific indicators to support the
relationship focus are identified in a chart. I have utilized the main Wet'suwet'en
planning documents to bring forward much of the formal work to help support the idea
of a social-ecological framework. Each Appendix has a summary page provided in a
poster at the end to highlight some of the main elements and indicators to realize the
vision from the Wet'suwet'en primary sources.

60

The Driving Forces: Self-determination, ba/hats, inuk nu'at'en and selfreliance
Our dinize and tsekoze (men and women hereditary Chiefs) over generations
sought different ways to protect the integrity of the territory and in so doing protect the
wellbeing of the Wet'suwet'en. Battles or wars amongst the tribal peoples are well
documented in the oral histories of the local peoples. More recently, protests and
presentations made to Ottawa and to the Queen of England and to the Church were
part of our history. So the Wet'suwet'en fought against the colonial powers (as I would
say most indigenous people have) as to why the Wet'suwet'en were being moved off
the land. Families were set up in permanent locations with little or no provisions,
movements were restricted to reserve only and access to the territory was cut off.
The most recent strategy in our history is working with the band councils,
volunteers and many academic experts and specialists towards working together to
launch a legal strategy to protect the natural resources of the territory. This was a
collaborate effort that brought the Wet'suwet'en hereditary chiefs together with the
elected leadership of the tribal and band councils to come together pursue this
monumental challenge. This in itself was a driving force for change. This began with and
stems from the Delgamuukw Gisday Wa court challenge. The Gitksan and
Wet'suwet'en as two separate Nations have continued/begun the challenge to stop the
exploitation ofthe land. In the research, planning and discussions to prepare for this
court case, intensive efforts were made to identify what areas needed protection in

61

Wet'suwet'en territory. The key concepts of defining what natural resources are to be
protected and what is identified for responsible development was laid out in a
preliminary manner as a result of the first Gisday Wa Delgamuukw 1991 decision. The
fact that resources were being extracted at a frenzied rate off the territories with no
resource sharing agreements and with unknown cumulative impacts to the territory
were not and is not acceptable.
In 1997 the final Supreme Court decision was finally presented that led to
changes in aboriginal case law. Namely the recognition of oral history, of the legal right
to the land itself, the duty to consult and accommodate, identifying what an
infringement of rights and title may entail and outlining the economic component of
aboriginal title, to name a few of the major points (Office ofthe Wet'suwet'en 2002a).
Satsan, as the Wet'suwet'en speaker stated, "We are a unique people. We are
the first people of this land. We have a different history, language, spirituality and sense
of how to govern ourselves. When we speak about respect, these differences between
ourselves must be respected. That respect cannot flow from only one direction" (Office
ofthe Wet'suwet'en 1996b: 9).
At this time we draw on our cultural practice of oral tradition to primarily guide
this work and to have both the federal and provincial Crown recognize the
Wet'suwet'en governance system. It is so crucial for a tribal Nation to do this work. The
challenge is that there may be many communities or band councils within one
tribe/Nation and there may not be consensus on how to make decisions at these various

62

levels (personal, family/house group, community/band or Nation). I believe that one of
the most obvious and damaging colonial impacts that faces our people today is the
concept of majority rules. The process of voting and not utilizing a consensus based
approach as the main process of decision making has had disastrous impacts on first
peoples. Impacts include diminishing community spirit, cooperation and working within
an environment of inequitable resources has eventually lead to huge differences in
wealth and health amongst community members. As the first peoples ofthese lands,
collectively speaking, I believe we are in a governance crisis.
In Wet'suwet'en territory there is the Wet'suwet'en house system with the
hereditary system/balhats being the central governing body. There is also the band
council election system with a formal election process that the federal government
usually outlines. Across Canada, the significant education gap, the shortage of adequate
housing and uncertain comparability of child and services are some main concerns
identified in First Nation on reserve programs (Office of the Auditor General of Canada
2011:8). Low voter turnout, complaints of the same large families getting the majority
of votes and making the choices for funding allocations, job opportunities, or housing
allocations are perceived to benefit only those families who are elected in. The voice of
elders and our knowledge holders are often not a strong part of this decision making
process unless there is a custom election code designed to do so.
The voting process where the council comes together and makes decisions
rather than the using the consensus building approach may lead to further fractions,

63

alliances and marginalize community members even more. Apathy, a further lack of
trust and discouragement sets in if the band council is not inclusive in their decision
making process. In the interim until self-governance is realized collaborating and making
decisions by consensus building is one way of overcoming the inequities.
Much energy and attention is on 'crisis management' in our homes and
communities and competing for limited resources to alleviate the poverty and the many
challenges that come with it. Many communities struggle with funding shortfalls and
immense waiting lists for affordable housing and post-secondary student funding
supports for example. Social development and housing are two of the most demanding
programs in first nation communities to administer. The Auditor General of Canada
report believes there are four structural impediments to improvements in living
conditions on First Nation reserves {2011: 5). It goes on to say that clarity about service
levels, a legislative base for programs and commensurate statutory funding instead of
policy and contribution agreements are needed (2011:5).
There is a dramatic shift in the wellbeing of the Wet'suwet'en in a few
generations where everyone was taken care of by their house group/clan to almost a
third of communities' members living with seriously low levels of income and significant
housing needs. There have been many improvements and positive results in the last
decade in most of the bands/villages/communities. However there are still larger
governance issues that need to be addressed at some point. For some we have lost sight
of 'being' Wet'suwet'en and are lost, not fitting into the Wet'suwet'en world nor

64

mainstream society. I certainly experienced this many times working in the education
and especially the child welfare field. I am fortunate to have worked alongside many
good people in the system or systems working to strengthen governance, have good
administration and meet the needs of the people.
How the Wet' suwet' en house system makes decisions is crucial. Everyone must
be taught and learn how this is done according to Wet'suwet' en teachings and in
accordance with the house and clan governing structure. This is a pressing matter as
most people do not speak their language, fewer and fewer are brought up with the
teachings ofthe feast hall (i.e. names are not being passed on). The difficult situation of
confronting lateral violence, people that use bullying and aggressive behaviours as a
main form of communication in the workplace and in the community is a real problem
that destroys relationships. Th is unhealthy behaviour is creeping into more and more
band offices and into First Nation work places and creates challenges for collaboration,
consensus building and dialogue.
Some house groups in the area are now revisiting their internal decision making
process as their needs to be more understanding of house based decisions. Final
decisions are usually presented in the feast hall when there is consensus, especially in
relation to important decisions. This is what represents cultural continuity in our
decision making process as a people and a Nation, following our consensus based
decisions based upon the leadership and guidance of the house chief. This leads to
greater political accountability as decisions are made by consensus which would

65

practically eliminate wrong doing and abuse of power; two key components needed for
good governance (Wilson Raybould 2011: 41).

lnuk Nu'at'en, Our Own Law, was pulled together early in the treaty
negotiations process to define a starting place for the Crown to understand the

Wet'suwet'en position in treaty negotiations (Office ofthe Wet'suwet'en 1997b). One
aspect that really struck me is that our laws have not changed which is quite different
from federal and provincial governments. The key aspect of treaty making was to have
the Crown recognize the self-governing component ofthe Wet'suwet'en house system.
The December 2010 Wet'suwet'en office newsletter states in an article about
the Governance Authority:
On October 2009, Wet'suwet'en Chiefs and House members frustrated by 14
years of negotiations costing over $12 million while the Crown continues to sell
off lands in dispute, and permit exploitation of natural resources on
Wet'suwet'en Territories, unanimously opposed any further Treaty negotiations
until the Crown recognizes Wet'suwet'en Governance Authority ... During 2010,
Wet'suwet'en Hereditary Chiefs pulled back from the treaty negotiations to
review its relationship with the Federal and Provincial governments. Meetings
with clan and house members clearly identified governance, and the authority of
House members over their territories to be the highest concern for all
Wet'suwet'en (2010: 2, 3).
The Wet'suwet'en Vision of a Treaty With the Crown states the negotiations with
Canada and British Columbia are based upon three beginning principles of recognition,
respect and reconciliation (Office ofthe Wet'suwet'en 199Gb: 3). The principle of
recognition means recognition of Wet'suwet' en lands, oft he harmful policies of the past
and the recognition of an imbalance of power (199Gb: 5-7). The principle of respect

66

means to respect our government and our relationship with our lands, and respecting
our differences {1996b: 8-9); and the third principle, reconciliation "offers us an
opportunity to bridge our differences, to establish better relationships for the future
and to end the isolation of our peoples from one another. Reconciliation, in our vision,
has to be based on and flow from the principles of recognition and respect" {1996b: 10).
These principles for the basis of self-governance still exist today, fifteen years later.
As stated, other decision making processes might creep in and ultimately lead to
a non-Wet'suwet'en system of decision making and begin moving us away from our
inherent dialogue and indigenous knowledge-based way of 'being'. We see other
organizations making decisions that are based on majority rule: a simple majority vote
following an election process (most band council elections); including First Nations
Summit and the Assembly of First Nations (AFN) process, national and regional offices
(although these organizations are still be promoting indigenous rights and ways of
being). There is the corporate board (Carver Model) often seen in a provincially
incorporated entity as a not-for-profit society which may have received delegation from
band councils to manage specialized services and funding agreements.
A consensus based approach fosters inclusion by promoting participation in the
dialogue and deliberations of working through an issue or problem. This may strengthen
trust and a sense of belonging in the process as members are part of the process as they
know where they fit. Central to the dialogue process is a solution oriented and adaptive
learning focus, considering all sides of a situation and finding the most suitable outcome

67

rr

!I

for all parties involved. I witnessed this numerous times working with the elders and
dinize and tsekoze working through a dilemma or situation; dialoguing around the table,

usually in Wet'suwet'en, possibly reaching out to other speakers and elders overnight
and then coming back the next day or so with the most suitable response. 'Sleeping on
it' referring to an informed process not highlighting concerns of fatigue. Then the
situation can move on with clear direction. To me this helps facilitate calmness and may
restore peace to the conflict as all parties agree with the outcome and help build
confidence in making good decisions. This is more suitable in a small community than a
voting process which clearly creates winners and losers and continual alliances,
disharmony and unbalance. However a consensus based approach does require time.
Other models do not come from a consensus building approach. The most
common way of doing business at the community and or Nation level today in many
first people's lives is that ofthe band council system. In the Wet'suwet'en territory
there are five band councils, Moricetown, Wet'suwet'en First Nation (Broman Lake),
Burns Lake Band, Skin Tyee and Nee Tahi Buhn as well as many Wet'suwet'en live in Tse
K'ya (Hagwilget village) . So how each band council or First Nation community will realign
themselves under Wet'suwet'en governance if interested is ongoing discussion that
requires openness, dialogue and consensus building. Misalo's, Victor Jim, outlines a
number of recommendations in his paper, "Nukanic Nali (Keepers of Our Language)." He
too supports a consensus model of decision making in his recommendations, specifically

#19:

68

The consensus model of making decisions should be used. This method of
decision making has served the Witsuwit'en well for centuries. This system of
decision making gives all involved a chance to speak on the topic being
discussed. This process also eliminates people from looking after their own
interest; one has to think of all their House members rather than themselves or
their family members. Of course there is always room to imp rove but we must
remember our ancestors have used this system and it has served them well

(1999: 57).
On Sunday, March 13, 2011, at a recent smoke feast for the passing of dinize
Woos, Roy Morris, two 'government' chief councillors, as they introduced themselves,

expressed a strong interest to realign themselves back under Wet'suwet'en governance
and teachings, 'to go where they belong'. I was just elated to hear these young leaders
commit to working with their community members to see how best this can be done,
learn Wet'suwet'en language and culture and participate at the governing table of the
Wet'suwet'en hereditary Chiefs and Nation. This means a commitment to possibly move
away from the Indian Act band council role and recreate a community based
constitution or charter of governance that is embedded with the cultural laws and
customs of being Wet'suwet'en. Roy would have been pleased to hear such news as
many of the elders and Chiefs have always promoted this at the various communities'
levels; sharing where the members belong and the need to commit to learning and
sharing the strengths of the Wet'suwet'en culture, together as a people. In working
together, greater achievements can be made in keeping the language and culture alive,
the territory protected and utilized well and a future with more possibilities of selfreliance.

69

Do the Wet'suwet'en need to create a Constitution or charter to outline the
decision making process for the territory and the band councils/communities? Does
each community/band have its own self governing body that derives out of the
Wet'suwet'en constitution or charter which is based upon Wet'suwet'en laws? Or is
there a self-government community-based agreement for each of the five
communities/bands including their own constitution or charter with no connection to
Wet'suwet'en ways of knowing and being? This is a key element of the governance
work. Do we move to a voting style or elections or continue with a consensus building,
dialogue system and house system based i.e. appointing, that is grounded within our
culture? I believe this is the work that the Wet'suwet'en Governance Authority will be
addressing. The Peeling Report (2004) has outlined some choices that the Gitanyow
Hereditary Chiefs (a people also with a house based social and land system) may
consider in developing an appropriate governance structure for their people:
The Gitanyow in particular have given a lot of hard thought to the way in which
their system works in terms of legitimacy, power and resources. Their system
can meet any concerns about legitimacy. But generally First Nations will be faced
with a choice between:
a) Remaining with the Indian Act
b) Modifying the Indian Act so that its failings are addressed
c) Reverting to a traditional form of governance
d) Modifying traditional forms of governance
e) Creating something new (Peeling 2004: 22).
The Gitanyow Chiefs have chosen to stay with their form of governance and are not in
treaty negotiations at this time.

70

Deciding on the actual process of how the larger issue of reconciling the two
governing systems needs to be presented for input by the house/clan and community
members. Do we continue on with the Indian Act policy as the basis for community
administration (foreign and often oppressive social policy frameworks) or move towards
recognizing and implementing lnuk Nu'aren and create Wet'suwet'en social policy
frameworks for programs and services at the community level? The Wet'suwet'en laws
may provide the foundation for the health and social policy areas for education, health,
social development and especially justice, and could be co-implemented and possibly
administered by the community councils (much like now but following Wet'suwet'en
culturally based policies and legislation). This could apply or link to social-ecological
systems too.
To reconcile our differences with the Crown may require that co-jurisdiction or
co-management arrangements be negotiated, such as being engaged in the provincial
watershed planning process, i.e. the Morice Lands and Resource Management plan
(MLRMP). The collaborative parks management agreements came from this process. We
need to determine the best and most suitable form of economic self-reliance while
making sure that the resilience of the people and the territory is upheld, collectively. No
one stands alone.
Dora Wilson, Yaga'lahl, of Clan Lax Gibuu, addressed the interconnected nature
of local relations that articulates the ownership groups. She was asked in the
court if her claim to territory was limited to the lands of her own House, Wilps
Spookw. She replied (Transcript, 4485): 'the way that question is put, it seems
like we are only interested in one particular little spot. The way our system is,

71

and the way we depend on one another and support one another, I think there is
more interest than in just in our own personal territory. Like for instance, I have
mentioned already the different Houses that we helped in the feast, and the
different Houses that helped us in the feast. So what happens to those territories
is of concern to all of the chiefs, and concern of all of the Houses (Daly 2005:
164).
Historically, self-determination and self-governance includes a consensus based
decision making process that is inclusive and follows the principles of Wet'suwet'en
laws of wiggus, inuk nu'at'en, yintahk, bahlats and our oral traditions, kungax. An
effective house based and community engagement process will clarify and define a selfgoverning process (structure) and will connect the decision making process to the
jurisdiction, authority and responsibility of territorial management and family
development. This approach is similar to what Parkes et al. refer to in the watershed
management process as being integrative, participatory and interdisciplinary.

Self-Reliance: Human Health and Development
The other component to the Wet'suwet'en driving force is the need for selfreliance. The vision of yintahk or ecological integrity is much easier to understand than
a holistic and interdependent system of care for people. The /people' side of health and
sustainability requires the same attention and focus as trees and water. I recall

Wigetimstachol sharing this concern about the many pressing issues our families are
facing, saying We can't keep working to protect the territory and not support our
1

families to be healthy and know their traditions and customs. Who will be carrying out
the responsibilities of yintahk when our people do not know their language or their

72

3

responsibilities as house members and as future leaders?" I have always understood
that the main purposes of our governing body are to protect, promote and educate. The
houses and clans need to identify what is to be protected, for exclusive use and for
shared purposes (site specific areas, Kungax, language and so on) and then collaborate
on what the most important and urgent teachings are and how to implement them.
There have been more concrete results in what is to be protected on the land. One of
the long term goals is to protect the natural resources of the territory to ensure that the
healthiness of the territories will be healthy enough to support those yet to come .
Daly states, "The chief is expected to be ama 1 andzi: a "good example", and
maintain the honour of the House and its ability to be a good provider to all in need, no
matter what the season may be" (2005 : 280). The sustenance from the land is to keep
us healthy and strong so we can pass on our knowledge of medicines, sacred sites, have
traditional fishing sites for harvest and so on. If this is gone or badly fractured then we
do not have the ability to carry ourselves in a healthy manner into the future. Indeed
the inheritances and the house system form of tenure are key components of our
hereditary system; passing on the names, gathering resources from the territory to
support our feast business, and distributing goods from the territory are all factors that
rely upon the 'benefits' of the territories (Mills 1994: 61). Each house group and clan
already does much of this work; we need to ensure that more and more families,

3

Personal communication with dinize, Wigetimstachol, Dan Michell of Moricetown/Kyah Wiget. This is a
message echoed repeatedly by many of the hereditary chiefs over the years .

73

especially the hard to reach families are included to keep us 'strong' and connected to
the territory.
The National Collaborating Center for Aboriginal Health's report by Reading and
Wein states that a landmark study conducted by Chandler and Lalonde (1998) revealed
that among First Nations people in British Columbia, rates of suicide varied dramatically
and were associated with a constellation of characteristics referred to as "cultural

continuity'' (2009: 18). Cultural continuity might best be described as the degree of
social and cultural cohesion within a community. Reading and Wein state that according
to Chandler and Lalonde, low rates or an absence of suicide in a community appear to
be related to: land title, self-government (particularly the involvement of women),
control of education, security and cultural facilities, as well as control of the policies and
practice of health and social programs (ibid). Cultural continuity also involves traditional
intergenerational connectedness, which is maintained through intact families and the
engagement of elders, who pass traditions, language, and connections to the territory
to subsequent generations. Also working with most elders who are speakers promotes
dialogue, cultural teachings and clarity of the ancestral laws and traditions (ibid).
Health and wellbeing from a social-ecological perspective takes on an important
new approach and for me clarified how the many silos of programs and services can
actually be conceptually pulled together, integrated and understood. I believe this is a
key aspect of self-determination and realigning ourselves, at all levels, with
Wet'suwet'en ontology, or way of being. Carrying out our lives in a manner as

74

consistently as possible to our teachings to achieve the whole being aspect in an
interdependent and collective manner is essential. We are self-governing and are able
to create the legal space and jurisdiction to develop and create education, health and
child welfare frameworks that are more compatible and suitable to the Wet'suwet'en.
The newly released British Columbia Assembly of First Nations Governance Toolkit
(2011) outlines governance from a range of subject matters and jurisdictions
categorized by Indian Act Governance, sectoral governance initiatives including specific
initiatives including comprehensive governance arrangements (Wilson Raybould 2011:
15). As Belanger and Newhouse point out in Emerging from the Shadows,
The transition from paternalism to community self-sufficiency may be long and
will require significant support from the state, however, we would emphasize
that state support should not be such that the government continues to do for
us that which we want to do for ourselves (2004: 11).
There are some historical challenges in funding formulas and the government
funding agreements from Aboriginal Affairs and Northern Development to First Nation
bands and or tribal councils.
The average per capita expenditures of all Canadian governments on nonindigenous Canadians stands at about $15,000/$16,000, while it is only about
$9,000 for Aboriginal Peoples. While there is some debate regarding the way this
is calculated, it is clear that spending for First Nations and other Canadian
Aboriginals is way below par with spending on non-indigenous Canadians. There
is, therefore, a serious issue of equity that helps explain why services to
Aboriginals are not held to standards for non-Aboriginal Canadians (BrunetJailley 2010: 8).
Why discuss funding in the self reliance section? How a government will
generate revenue is a critical factor of self governance. Certainly equitable levels for

75

essential or core services is essential. However Nations also need to be clear on how
they will be generating their own revenue to be self governing and how they will
equitably distribute resources provided.
A group of Nations are taking the federal crown to court over the lack of
implementation as the state does not have the capacity to implement and support new
funding agreements other than operating in the colonial structures ofthe past. The
Lands Claims Agreements Coalition (LCAC) consists of "many modern treaty
governments and organizations of Canada working to ensure that comprehensive land
claims and associated self-government agreements are respected, honoured and fully
implemented in order to achieve their objectives" (Wilson Raybould 2011: 37). Selfreliance cannot be obtained within inequitable funding levels and inadequate
implementation of self government agreements.
Ladner promotes the idea that to build resilience and have community wellness
there must be a connection to self-determination and self-governance:
If self-determination is to be meaningful it must be grounded in, and consistent
with the culture of the community. Beyond this, if self-determination is to be
effective and is to achieve meaningful results- particularly in terms of
community wellness, creating resiliency and dealing with conditions which
enable/disable communities in crisis- than it must be an expression of that
community (beyond cultural compatibility) and provide for effective governance
(broad ranging, efficient, accountable, and responsible) (2009: 97).
A critical insight from the field of ecohealth is that human health and well-being
are important outcomes of effective ecosystem management. This presents researchers,
practitioners and policy makers with the challenges of integrating knowledge from

76

multiple disciplines and demands, and has reinvigorated attention to cross-disciplinary,
intersectoral and multi-stakeholder governance strategies that harness the common
ground between public health and sustainable development (Parkes et al. 2008: 5).
The connections in being strong again are to be self-governing and provide
programs and policies within Wet'suwet'en inuk nu'at'en, within an objective of being
economically self-reliant. In addition, one ofthe key concepts of human health is the
belief, law and practice of wiggus, the sacred balance of an interdependent connection
to all that is. Being able to come together as a people to establish programs, offer
services and have real outcomes to improve the quality of life requires good
administrative structures, collaborative practices and effective decision making that
people can rely on and trust on a regular and consistent basis. Much ofthis work is
already in place, it needs to continue and strengthen. When one can understand the
relationships when considered together, there are more positive outcomes, focused
results and recognition of a way of being that can be a powerful driving force for social
change, land protection and sustainable and responsible development. It is important to
say that the notion of driving forces of change is a reflection of the adaptive approaches
of the dinize, tsekoze and leadership.
Parkes et al. have identified governance, power and development as the driving
forces for their health and sustainability prism framework. The adapted Prism Model
illustrates the Wet'suwet'en governance perspective with the driving forces changed to
self-determination, self-governance and self-reliance. The four main governance

77

perspectives inform the relationships in the five main areas of a social-ecological
approach.
A summary of the driving forces includes self-governance to continue following a
consensus based decision making at the governance level. Governance is inclusive and
recognizes the rights and responsibility to take care of ourselves. Self-determination and
self-governance is to be based upon Wet'suwet'en laws, bahlats, inuk nu'at'en and our
inherent cultural strengths. Wet'suwet'en social policy framework is for both health and
ecological integrity in is delivered an integrative manner. Any sustainable development
opportunities will derive from house group and community development objectives.
The section below provides a summary ofthe Wet'suwet'en ontology or way of
being, of the five relationship areas that make up the adapted Wet'suwet'en socialecological framework.

A Way of Being: Recognizing the Relationships
I work from the center out utilizing the relationships aspect identified in the
Parkes et al. Prism framework. I draw upon the main governing 'way of knowing'
perspectives outlined in chapter two to inform the main domains captured in the
following 5 areas presented in the Parkes et al. Health and Sustainability framework:

1. The links between ecosystems and health with the indicators presented in
Appendix E;
2. The links between land and natural resource management adapted to
yintahk and stewardship with the indicators presented in Appendix F;
3. The links between Health services and infrastructure adapted to
Wet'suwet'en Wellbeing and Services with the indicators presented in
Appendix G;

78

4. The links between equitable community and social development, including
social determinants of health with the indicators presented in Appendix H;
5. The links between social networks, cohesion, health promotion and
education, including social capital (social capital being about the value of
social networks, bonding similar people and bridging between diverse
people, with norms of reciprocity) adapted to Ama'andzi: belonging and
peace with the indicators presented in Appendix I. (2008: 8)
The outcome of working from the center out is to recognize a Wet'suwet'en way of
being. I use the term relationships instead of 'links' in this adapted version of the prism
model of health and sustainability as it recognizes what is already there, 'relations'; see
figure 5. The headings of five areas are also adapted to reflect a Wefsuwefen
perspective. The Social Planning and Research Council lead researcher Scott Graham
provides a definition of indicators in their guide, Tools for Action Series. It states
Indicators are measurements (i.e. statistics) that tell us about the present state
of something that is important. Indicators are usually subjective or objective.
Subjective indicators can be explained as representations of community
member's perception of themselves, some aspect of their community and the
relationships between the two. The concept of subjective wellbeing (SWB) has
been proven to be a reliable and valid way of organizing research on subjective
aspects of community life. Objective indicators, on the other hand, are the
quantitative facts of community life (i.e. local economic growth, the number and
size of sidewalks, etc.) Objective and subjective indicators are equally important
because they both provide pieces to our understanding of the overall state of
community life (2008: 4).
The indicators identified in Appendices D to I, have been identified and defined by the
Wet'suwet'en through needs assessments, house and clan meetings and community
based research projects. Most of the statistics presented in the adapted socialecological framework would be considered subjective indicators especially around the
cultural responsibilities, stewardship, health and social systems. However there are

79

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Q)

~

::I
::I
Q'Q

Q)

::I
.-+

Q)

0

...,
3

.......

7'

0
...,

:E

tTl

Q)

"TT
...,
3

(")
Q)

OB.

0
0

(")

m

I

Q)

!J.

0

tTl
::I
V'l

r-t..

tTl

:E

s:::::

Vl

tTl

~
r-t..

U1

11)

...s:::::

ciQ"

I

I
WTSP

I

Adapted from Parkes et al. 2008;
Office of the Wet'suwet' en (1995);
Mills (2004); Daly (2005); Harris (1989)

Appendix E

Ecosystems & health
Biodiversity, resilience, sustains
us, medicines, fish & berries,
reciprocity, wiggus

0

House territories, fishing holes, trails,
winter sites, communities

"

~

0

\)

Connecting ways of knowing with ways of being
=way of doing. A social ecological framework

G

To be Strong &
Relationships - Lh'tis

l

Driving Forces
Self-determination,
balhats, lnuk nu'at'en & Self reliance

Wet'suwet'en Wellbeing & Services;
culturally based & effective, integration of
social and ecological;

I Appendix 0 I

y

0

Yin; Lhok nk'et

n
~ Ecological integrity;
inheritances, kungax, adaptive
management, protection,
wiggus, land status,

[ Appendix F

I AppendixG I

0

0

[A;;;;-dix H I

I

Appendix I

Q.[1fS Prism Diagram : Sandra Martin Harris 2011

Belonging, Reciprocity, Responsibility,
Trust, Ama' andzi; peace, restitution,
dfhldzu & wiggus, contributor; lh'tis;
citizenship; health promotion and
education; language

wig gus

Yihlc/pdeek & A kinship economy;
lndeminik & negedeldeas, Provider,

Equitable community & social
development; Wet'suwet'en social
policies; interdependent, everybody
matters, sustainable livelihoods and
lh'tis

Recognition of: Ylnka dlnll ha ba ten: the ways of the people of the earth
A Social-Ecological Framework for Sustainability

I

some objective indicators included in the needs assessments that identify employment
levels, educational attainment, birth and death rates etc. I have summarized from the
primary sources what the indicators are to provide what the Wet'suwet'en have
determined important to measure and I have also provided some indicators for
consideration. There are gaps in the indicators and certainly there are updates required
however that is beyond the scope of this project as it requires extensive comprehensive
community planning across the five first nation communities, 3 main urban centers and
13 house groups within Wet'suwet'en territory.
The following sections outline the relationships between the main five
dimensions. None of this work can replace the personal commitment of each house and
clan member to fulfill their cultural teachings and responsibilities. Indeed what this
research project is hoping to promote is that cultural practices be used in everyday
living alongside mainstream living. The strength of the culture is to support healthy
living throughout life, here in the Wet'suwet'en homeland or wherever one resides and
maintain your 'being' .

81

Relationships between ecosystems and health
Recopition of: YJnlca dlnll ha ba t M : the ways of the people of the earth
A Socfai·Ecoloslal Framewort for Sustalnablllty

.........

~en Wellbeing & Services;
cl.ituralty t..sed a effectiye, IntegratiOn cl
sodaiancle<X>Ioglcal;

Appmch D

0

Drhrtnc Forus

~

Self«termiNtlon,

Equitllble community &. SOCial
de'ooelopment; Wf:t'suwet'en sodal

bohrtt, lniM 1111'crt'an A Self retlance

~

.,

lh 'ti•
'·:or..

.•. ..

·,,

~

/

~

a~~~~~

/

-w

I"JIIl/pd_. A A kinship economy;
~

e

na

Reiltiom.hips - Ut 'th
Act.ptedfromPinkeset•l.liXIB;
~ ~ en (1995);
Mills (2004); O.ly (2005); HirriJ (1989)

Offke of the

Coonectlnaw..vsofknowii1J Vlo'itt1 Woll'f" crfhina:
"'wayofdoina. A KJC"-1 ecolop;al fr1mewak

12mb Prism DMc,...: S.nch ~

n tt.nts 2011

Parkes et al. have identified watersheds as an appropriate setting for health and
wellbeing and identified ecological goods and services provided by ecosystems. A table
illustration is provided to identify ecological goods and services that a watershed might
provide. It illustrates the value and need of people to be connected to a 'place' as the
watershed provides much needed services and resources to those living in that place
(Parkes et al. 2008 :19). I really stumbled when I came across this as it really challenged
me to see the territory as an entity separate from me. This speaks to the idea brought
forward earlier that indigenous people do not see themselves separate from the land, or
the natural world; there is no need of convincing of the inherent and life giving
connection to ecosystems. In fact wellbeing and health depends on this connection to
the 'earth' that sustains us.

82

In the WTSP there are a number of specific indicators that highlight the relation
of ecosystems to ecosystem health (emphasis added). The WTSP identifies that
ecosystem based forest management is practiced within Wet'suwet'en territories
including:
•
•

•
•
•

Respect and support for Wet'suwet'en culture and lnuk Nu'at'en
Wet'suwet'en maintain opportunities to hunt and gather food, medicine
and materials for sustenance, trade and customary purposes in
accordance with their cultural framework and the laws of their feast hall
Development and implementation of inventory, protection, mitigation
and restoration measures for threatened ecosystems and species
Opportunities for cultural renewal and cultural transmission are
maintained
The spiritual attachment ofthe Wet'suwet'en to their territories is
recognized and respected (Office ofthe Wet'suwet'en 2003: 34).

The connections are based upon healthy Wet'suwet'en foods, salmon, lake fish, digii,

yin

~ niwis1 and mi" 0 and therefore clean water and the strong belief that we are
1

stewards and responsible for ensuring ecological integrity and resilience. The
Wet'suwet'en have significant relationship to the ecosystems in the Morice watershed
expressed through each house group as seen in Figure 6.
Management can only focus on the human interaction with the land, and this
often involves the belief and value that you only take what you need and that you must
give something back to maintain the 'balance' of reciprocity. Giving back means many
different things, respecting the animal and using all its parts, putting the salmon guts
and bones back into the river and so on. This is part of the sacred balance, wiggus,
when you receive or take something, you must leave or give something back in return.

83

Morice Land and Resource Management Plan

Map 9

MtiP Pfoct.lction:

P rotec;tlotY
e ~n

Proct.donDale:

e

Ecosystems of Cultural Significance

~ e L.....:l N.-..gemenl ~

M., Of Av • Lind, Steene rt:egion .nd
Geoecwea!II-SPIIC* Ott. Merwgemefll
..,beraEquelkee Conk:
N

nen a ~

na

NN

~

LEGEND
Ot'flce of the Wet'suwet'en

House Bo undaries

PfM'"SiteS.iee Aelotiii:IBf C• Zone &
Ca...lfk-'llt.n SW.zCW'MI C.....,.c.-on.

-OJ
-

-

01

02

-04

-

-

MHrrm

CWHws, ESSf ll'i<, MHtm'\ SBSdk, SBS me

OWVHws, IIIHrm"\ SBS tic, SBS me
CWHws, MHrrm

06

CWHws, MH rrm

DB

CWHws,ESSfmc, SBScll:
ESSF m:, SBS dk

01

03109
09

to

CWHws

SBS dk, SBS me

CWHws, sas dl(. sas m:

-

11
12107

CWHws
SBSm:

-

31132

CWHws, ESSf me, ESSF rQ(. SBS dk, SBS me

-

-

81

SBSdk

82

8139<1<

AW

CWHws

&\

~ ESSF m:, ESSF n1c. MH nm

Figure 6 Morice Lands and Resource Management Plan: Wet'suwet'en Culturally
Significant Areas in Morice Watershed identified by House Group. Source: British
Columbia 2007: 71.

84

There are dozens of indicators that fall under each of these main categories but I
do not have permission to share this information in full. I have identified the main areas
that fall under the broad ecosystems and health perspective. Other indicators as
identified in Appendix E are deforestation and human settlement pattern impacts; levels
of inadequate housing and food security issues. What are the levels of low income
families and the need for good maternal and infant health care? Finally what is the
emergency preparedness plans in the event of natural disasters and what are the waste
management plans in all the communities within Wet'suwet'en territory (as most
landfills are near full!).
The full summary of the indicators for relationships of ecosystems and health
from Wet'suwet'en sources are provided in Appendix Eon page 138.

The relationships between yintahk and stewardship
Reco pftlon of: YIMul dlnll hG bcr tm: the ways of the people of the earth

A Sociai-Ecoloaic.l Framework for Sustain.ability
Wet'suwet'en Wellbmg a. Servk:es;
cutbnly based a. ef'fecttve, Integration of
SOCial andec:ologic31;

~n

Etpi/IWIIe c:ommunlty a social

"".. '- ··"" t ··:-. ._ :\.

r:l

..·,_·, _

~ ...

l"'!I;Lholrtlk'et
House territories, fkhin& IDes, ttails,
wlntet $ltn, tcmmuoltln

.,

·, ,

CleYelopmert; wersuwet'en soda!

policies; Interdependent,. everyt:lody

L:J matters, sustainable llveltloods and

"'"'•

-

~
A n~ economy;
IM-.M'*&twged.,...,Provlder,

··....

·, _.,

To beStronal<
Rftltion.nips · UI'tif

A!Upted from P¥kes at ;W. 2001;
Office of the
e ~
~
Mlh (2004); ~ (200S); ttlrriJ (1919)

Connectirc w.ysofknowirc with -vs
~
• way of cloln&. A 50CWil ecolocbl framework

85

The role of house Chiefs is to monitor, steward and take care of their house
territory and of their house group members, and fulfill their father clan responsibilities.
In Daly, Dan Michell explained the authority of the Witsuwit' en Chiefs in relation to their
territories :
It was handed down to us by our forefathers. And we are brought up in those
territory where we know that we belong to the land and the land belongs to us.
That is one way of putting it, and all the resources in it we are entitled to it. And
that is why we are taught to respect the land and everything that's in it (2005:

271).

The WTSP's goal is to seek long-term sustainable development that respects the
Wet'suwet'en system of governance and relationships to the territory. The actions of
people affect the healthiness of the lands and waters. The WTSP's criteria and
indicators section says
Wet'suwet'en issues and concerns about resource management within their
traditional territories have been compiled within fourteen categories
representing key areas that the Wet'suwet'en have identified as being of high
importance during land use planning initiatives. The second component involved
development of criteria and indicators that have been designed to address or
remedy Wet'suwet'en issues and concerns." (Office ofthe Wet'suwet'en 2003 :
4).
The understanding behind sustainable economic opportunities was to move
beyond the boom and bust reality of northern living and to develop smaller locally
based initiatives to capitalize on the large young population. Various capacity building,
mentorship and incubator strategies were implemented to further enhance land

86

restoration work, cultural tourism planning (house/territory based and regionally
based), and entrepreneurial development.
The Wet'suwet'en 13 house groups have their own decision making process. We
can come together on broader governance issues and collaborate and use the WTSP as a
management tool to help make informed, timely decisions that can be tracked and
monitored over time to ensure the best information and implementation practices are
met. The Wet'suwet'en have further utilized the data in a Wet'suwet'en Land Status
inventory by house group; it is an interactive file for house groups to better understand
what the status is of the indicators identified in and as part of the house group territory
(David DeWit: personal communication).
One ofthe main purposes ofthe territorial plan is to inform the Wet'suwet'en
about various levels of land use planning. It provides an understanding of concerns for
land or water protection, highlights species, habitats, and ecosystems that may be
endangered or threatened and creates a baseline of the 'inventory' of the house
territory. At a house level, or an ecosystem or watershed level, common indicators may
be grouped or connected with features that move across the territory, i.e. air quality
and wildlife corridors.
It is important that a social-ecological framework approach be designed for the
entire territory (region and watersheds) and considerations be made to the Nations that
are connected to the Wet'suwet'en; developmental impacts up and down stream may
negatively impact our natural resources and all those things that rely upon a healthy

87

ecosystem to survive. The challenge at home is to make sure that when a house group
decides to pursue economic development initiatives, there is dialogue with the
neighbouring house groups and Nations whose territory it may impact as part oftheir
decision making process. There is not an 'anything goes' policy on the territory; we are
to follow the governance system and laws.
We need to ensure there is wiggus in our internal decision making process
otherwise we would be behaving much like the governments or industry, with little or
no respect for the collective rights and title ofthe Wet'suwet'en and our neighbours.
This often butts up against the strong cultural practice of one house group or clan not
interfering with another's business. This creates challenges in pursuing economic
development opportunities. Cultural rights to the land are optimized for potential
revenue sharing agreements, however impacts are not known or identified and
neighbouring house groups are isolated from the decision making and knowing what the
outcomes might be. Respectful communications with the focus on solutions will help us
move through important decisions together. This is especially true around negede/deas,
which is the practice of a father granting permission and access to his territory, to his
son (who is a different clan and so has a different territory) until his son's passing.
Unfortunately some families today misinterpret this use and permission to the
territory as being access to their traditional lands, not realizing it is a different house
and clan's. To complicate matters further, when the provincial trap line system came in,
trap lines were sometimes registered to the son and his family and not the father's

88

house/name. This is an ongoing and sensitive matter that is still on the table for
discussion at the house groups and territorial planning level.
The focus on an integrated water resource management approach has strong
links to the Wet'suwet'en ecological integrity or yintahk approach . Although the
Wet'suwet'en are organized, for the most part, on a clan/house territory basis which
extends across 3 main watersheds of Bulkley, Morice and the Lakes and are mostly
within the easternmost part of the larger Skeen a watershed. The driving forces of
development, as manifested by the resource extracting companies and the provincial
and federal governments, allow the environment to be compromised in a way that is
not acceptable to Wet'suwet'en environmental concerns and perspectives. The Morice
LRMP process, developed specifically to have more Wet'suwet'en participation, led to
further conflicts, disagreements and stand stills with the 'stakeholders' in the process.
Eventually this led to a higher level government to government process, a separate
higher level agreement outside of the collaborative stakeholder process.
Highlights ofthe Morice LRMP agreement include:
•

•
•
•

8.2 percent of the total plan area, or approximately 123,000 hectares,
more than 300 times the size of Vancouver's Stanley Park, set aside as
protected areas (PAs).
Development of water management objectives and an ongoing water
quality monitoring framework.
Best management practices for important wildlife habitat areas, fish
habitat, water quality and rare and endangered ecosystems.
Continued partnerships with local First Nations to ensure effective and
ongoing plan implementation and monitoring (British Columbia 2007b).

89

A key outcome ofthe Morice LRMP is a water protection management area to
protect the headwaters which led to essentially a co-management agreement to protect
the Wet'suwet'en interest in freshwater sources and salmon/fish habitat.
The relationship between yintahk and stewardship falls within ecological
integrity or resilience. This speaks to the need for ecosystem based management
practices, respecting Wet'suwet'en governance of the territory, realizing sustainable
development projects, revenue sharing, respect for decision making and effective
monitoring and enforcement capabilities.
Parkes et al. have identified watersheds as the most suitable management unit,
utilizing an integrated water resource management approach (IWRM) and have
summarized four key ecological concepts for consideration in the ecohealth approach .
Recognition of the house territory approach, ecological integrity and that industry
developments be based upon inuk nu'at'en and wiggus, are the main relationships for

yintahk and stewardship. These two governing perspectives of social-ecological
approach are similar in nature.
A full summary of the indicators for yintahk and stewardship is presented in
Appendix F on page 144.

90

The relationships between Wet'suwet'en Wellbeing & Services
Rac:opltlon of: Ylnb dlnll lwt ba tMW: thl! ways of the peopl@ of tM urtl'l
A Social·

..........

won: for Sustainabllity

-··

......... ,

b.Am:, lrMtiW'•t'•&Seffrtllance

~~n

un

a

0:=.=:=::
development; Wet'suwet'tn SOCial
It'll•

rut;l.hollllr'et
House terr itor let, fishin& holts, tr•h,
winter sitn, communities

-·
Adaptfll from P•rkH et •1. 2008;
Office ol the Wet'wwet' en (19951;
Mils (2004); O.ly (2005); H.rril (1989)

-

'flhll/pdMr A A kinship tconomy;
lnflemlnllr & ,.,. _,..,,, Provider,

.
' ·-,

/

TobeStrona&

RNtlonshlp1- Lh 'tls

Connectln& -vs ofknowinc with -vs o1

bei"'

• w•v of ctolna. A sod•l ecolcJaUI fr1mework

The concept of a strong person, lh'tis, is that everybody matters and belongs to a
homeland and a 'people'. Language, customs and practices of a people are needed and
shown to be essential components of community and family development work. In
working in the various systems of education, health and justice the predominant world
view is not an indigenous one or one that is even friendly to indigenous people, it is
often the individualistic and Eurocentric. So what is be ing taught to Wet'suwet' en
children (outside of our homes) to learn of the appropriate cultural teachings and
protocols? I often came across the medicine wheel concept in our area and seek a more
culturally appropriate Wet'suwet'en model of what good health is. As we have a
complex system, how we define healthiness is a daunting challenge. However I have
pulled together a diagram that illustrates that main concepts of a strong person, as I

91

understand there is not a word or term that translates to healthy. 'A strong person'
includes teachings from the mother's house and clan (yihk/pdeek), the father's house
(Bica'giltis) or clan, spiritual connections and responsibilities and connections to the

land . Another important relationship is indeminik, the role of your spouse, which has
clear recognition and responsibilities in the feast hall and is often done with much
humour and laughter.
The lh'tis diagram is a basis to start discussion on creating a formal illustration
that is more suitable to the Wet' suwet'en for health promotion, teaching and sharing as
stated earlier. As stated there is already significant resources that speak to
Wet'suwet'en system and teachings. This diagram is meant to weave together the many
aspects of wellbeing into a formal illustration . Health and well ness are foundational
pieces of a people, community and Nation . We have many negative health indicators
telling us that we have ill health . It is extremely important that we define what
wellbeing is so that we can promote and formally teach our 'way' to help alleviate these
overwhelming conditions; thus the 'strong person' diagram .
Being in close living quarters in small communities, the idea of peace and
balance is essential to life thus the strong consensus based approach which the elders
and speakers still utilize today. One of the more difficult situations in offering programs
and services is the idea of 'entitlement'; many citizens demand services or extra
supports. This flies in the face of Wet'suwet'en teachings where family members were
taught to be di.hldzu, hardworking, self-sufficient and responsible for your actions. This

92

may be one area where dependency on income assistance (welfare) and government
programs and services are weakening the Wet'suwet'en social system; or perhaps a
combination of not enough personal resources to support the high and complex needs
of house/clan members. This dependency situation is due in large part to the historical
colonial realities of an imposed patriarchal system wanting to reform indigenous people
into something they are not. The legacy continues. See Erickson for a Gitxsan service
delivery analysis to be more wilp based for child and family services by the Gitxsan
Treaty Office (2003) .
The Wet'suwet'en belief in reciprocity, responsibilities and citizenship led me to
pull together another diagram to illustrate the relationships we have as a tribal people
or Nation; see Figure 7. I have learned that strong and respectful /relationships' are a
key component of healthy living of a kinship based people. I have found that people are
often blurring our relationships amongst the different levels of our lives. The diagram
shows the roles and responsibilities of the four main relationship areas to build on one
another and may realize the vision of a strong person, community and or Nation .

93

~

\0

.,

::I

(5'

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Q)

z

a.

::I

Q)

;::::;:
'<

::I

c

3
3

0

("')

~

3

Q)

a.
cQ)

-

~

sa.

ro

=r

. -+

0

Vl

't:l

=r

Vl

-

::I

0

!:::!'.

Q)

ro

;tJ

Q'Q

::I

a.

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.-+

a.
ro
.....
Vl

::I

.....
c

II)

..,r::::

cjQ'

Safe for all ages;
Loca l foods/gardens
village life is good; take care of
each other; wiggus; healthy
neighborhoods; healthy sense
of belonging; follow cultural
teachings; reciprocity; keeping
the peace; healthy recreation;
affordable housing; well kept
homes and yards; adequate
infrastructure; min imal impacts
to territory (I.e . good water and
waste management)

rituals and ceremonies; nukanic; yihk &
pdeek; reincarnation; ama' andzi
good nutrition; dihldzu; honest; learns
cultural responsibilities;
healthy relationships with self & family;
reciprocity; yjntahk; kind,
healthy choices; able to do what one
wants, healthy support system; lh 'tis;
medicines; mastery; skillful; resilient; self
sufficient; responsible; wiggus; mudih,
upholds stewardship responsibilities,
connection to land through teachings

--------------------

Sandra Martin Harris : draft diagram: August 2011

nu'at'en,

sustaining & diverse; trails
and feasts; provides for all;
lh'tls; house system; citizen,
house territories, inuk

consensus; Kinship economy;

sharing and reciprocity;

kungax; ylntahk; bica'gllltis, &

reincarnation
Wet'suwet'en nukanic and

Ama' andzi; responsibilities;

Hea lthy family relationships with spouse, ~
ch ildren & parents; wiggus; family
planning; healthy supports; provider; strong
cultural responsibilities; Natural system of
care; smoke free; healthy choices, hard
working, honest, yihk & pdeek; sharing and
reciprocity; personal responsibility; basic
needs are met; keep the peace; balance;
consensus; lh 'tis & nukanic; ama' andzi,
indeminik; healthy home; Wet'suwet'en
foods & medicines; y/ntahk and
stewardship

Promoting He4/thy Wet5uweren Relationships

The Wet'suwet'en developed a Human and Social Services strategy which
included a building upon of the existing community based services offered either
through Aboriginal Affairs and Northern Development or Health Canada. These
programs were deemed to be the building blocks or foundational services that could
eventually be realigned under a Wet'suwet'en cultural policy framework. There may be
a need to pursue partnerships with the federal and provincial government for much
needed community based services. Any and all services need to be linked to achieve
multiple objectives.
With so many government and ministry levels, questions arise regarding
program and services' accountability, responsibility and inequitable funding resources
which may lead to jurisdictional conflicts (Parkes et al. 2008: 35). Conflicts arise as there
may be gaps in services, such as enforcement of laws and regulations. The frustration
with the barrage of separate ministries, project initiatives and jurisdictional gaps and or
duplication with either or both the federal and provincial Crowns are stifling at these
broad levels. With the strong relationship, albeit mostly oppressive, with the Federal
State, there is often more jurisdictional banter between the federal and provincial
governments, funding disputes and often unwillingness to work together that is just
baffling in my experience. This situation has directly led to Jordan's Principle in the child
and health services where a young child from a first nation's community died as his
specialized health needs were caught up in the bureaucratic machines of the state. A
conflict ensued between the federal and provincial governments as neither wanted to

95

fund the high cost health necessities ofthe child. So the little boy died waiting for
services while the state bickered over who was responsible for the costs. I must say,
there are many good people attempting to work within these systems and affect change
however I have found the bureaucratic machines are immense and slow to change. I am
certain that this ongoing relationship between the federal and provincial governments
or intergovernmental relations is a huge challenge to clarify and have work effectively.
The relationship aspect of Wet'suwet'en wellbeing and services is to connect the
various objectives from health, family development, land restoration and land
protection as described in Parkes et al. (2008: x). In fact some objectives will look quite
similar if not the same in the broad social and health fields. Parkes et al. have identified
linking 'upstream' determinants of health, re-integrating social-ecological issues, linking
watersheds with determinants of health and wellbeing and governance for both health
and sustainability in their health and sustainability prism model (2008: 49).
An emerging vision of wellbeing and services is to eventually be self-governing
and be able to provide health programs and policies within Wet'suwet' en inuk nu 1 0t 1 en.
This may include revenue sharing agreements negotiated and in place to meet the
priorities of the people that will strengthen families, strengthen language use, and
realize the vision ofthe people. Obviously the work 'at home' is needed before reaching
out to outside agencies, or done in conjunction with the at home community
development work. The idea being that a government is to work towards meeting the
priorities of the people, especially in relation to our families, wherever they reside.

96

Being able to reach out and positively impact non-Wet'suwet'en institutions so as to
receive compatible services and programs may also be necessary. We must continue to
come together as a people to establish programs, offer services (minimal but effective}
and have real outcomes to improve the quality of life (i.e. sustainable jobs}.
The main indicators for relationships between Wet'suwet'en wellbeing and
services are that any human or community development initiatives are to be culturally
relevant based upon lh'tis, and maintain a peace and restitution approach at the house
and clan levels. The use of Wet'suwet'en medicines and healing methods are available
as may be desired along with appropriate counselling methods, healers, and on the land
and language teachings; this may help re-establish connections to the spirit in the land.
Child welfare and healthy family development are the heart of self-government. This
includes maternal care and early ch ildhood development which are to be based upon
strengths ofthe Wefsuwet' en social system, language and laws and connections to the
spirit in the land. There are good public administrative practices in place with regular
monitoring and evaluation following an adaptive learning and management approach
utilizing consensus building approach at the governance level. Finally the services are to
be linked to meet multiple objectives with a minimal number of agencies. We need to
move away from sectoral or fragmented services or they need to be offered within a
broader social-ecological framework with a vision of an integrated approach. I believe
these components reflect the years of work at the Nation and community levels.

97

The full summary of indicators for Wet'suwet'en wellbeing and services from
various Wet'suwet'en sources are identified in Appendix G on page 147.

The relations between Equitable Community and Social Development
(Including socio-economic determinants)

..

Recopftlon of: Ylnlw dlnli Ita ba t.n : the ~ of the people of the earth
A Social-Ecological Framework for Sustalnability

_...

Wet'suwet'cen We:lll:ftlg &. ~

culbnty based&. ef'fec:ttw:,

0
.. ""'""""'"'

SOda! and ecological;

._...

Apprndixf

YilttMM;. Ecoklgleat integrky;
lnhmt:ances, k,.,..x, adaptjve

a~

n ~

W1P

0

~ ct

Self-detHmiMtion,

,.

,/./· t -.,

':or..

·,

·-:!o..

·, ..,

Yl'n; l.holcnlr'er

Houseteu itofies,fishir\iholn. traib,
winter sltH, communities

/

/

-

'

Ylhlc/pflwk A A kln$hip etonomy;
lndemlttli & n.,.uld••· Provide!',

/

Belonging, Redprocity, Responsibility,

r:l Trust...,_, ,.,.;; peace, restibJtiOtl,
~

n

~

n

u

dti2enshlp; health promotk)n and
education; , . , . , .

TobeStron1&
Reh•tionships - U.'t&

Ad.ropted from P..tes et al. 2008;
Office of the Wet'suwet' en (1995);
Milb 12004); Dil ly (2005); Harris (19&9)

0

Connectlncwaysof knowincwith -vs ofbeln&
• w•yofdoina. A
~ Koqialffanwwork

Qll!lh'lunDb&,... : Sandri..UrtinHirrk2011

Parkes et al. suggest that the social process of watershed governance, as a
collective often multi stakeholder process, can fulfill both ecosystem management and
public health objectives that should involve adaptive management, social learning and
collective decision making (2008: 31). They go on to say that if these processes are
"conducted in way that builds trust, social cohesion and reduces inequities, watershed
management can not only reduce environmental hazards but also improve
environmental and social determinants of health" (emphasis added: ibid).

98

Social and health determinants focus mostly on the individual although this field
is moving toward capturing other types of indicators as well, usually in the quality of life
studies or looking at 'community' wellbeing and working more from an integrated
4

manner . This data helps inform leadership, program managers and funding agencies of
program results, identify what may be working well, and determine what resources and
supports are needed to improve the service to be more effective. There is an immense
challenge in defining the appropriate scales of identifying indicators or determinants:
there are individual, house/clan, community and Nation levels; "increased resilience on
socio-ecological systems at multiple (nested) scales, ranging from individuals through
families, communities, sub-catchments, river-basins and bioregions and the global
biosphere" are all to be considered in the work we do (Parkes et al 2008: 21).
However one thing is clear from this data and indicators, there are certain
historical inequities in first peoples' lives. Again the negative indicators such as literacy
needs, family violence and alcohol and drug abuse tell us that there are ongoing issues.
Again I believe speaks to the spiritual crisis, being disconnected from identity and
territory and not feeling whole or 'strong'.
As stated in the governance section for social determinants and social-ecological
health promotion to reduce inequities we need family development that focuses on

4

See Baldwin, 5., Godfrey, C. and Propper, C., (Eds) of Quality of Life : Perspectives and Policies
and the provincial health officer's report: Pathways to Health and Healing, 2007 Report released
in 2009. This book and report provide some understanding of a broader approach to
understanding indicators, or social determinants.

99

growing 'strong' Wet'suwet'en, connections to the land and language, there is a formal
social policy framework being developed; and there is sustainable livelihoods that have
minimal damage to the territory.
The main Wet'suwet'en indicators for relationships between Equitable
Community and Social Development are that self-determination and self-governance be
based upon Wet'suwet'en laws and cultural practices; we maintain a consensus building
decision making process following our inherent ways. Any formal governance work
needs to include a Wet' suwefen social policy framework. Social equity is to have more
sustainable livelihoods and greater economic diversity to have greater employment and
education outcomes. This may lead to improved health and healthier ecosystems. There
is a commitment to language, culture and territory based teachings as a priority and
foundation for all programs and services. There must be well rounded governance
representation in employment, with local committees and councils to include women,
youth and elders. Lh'tis, a strong person concept is the basis for a service delivery model
and finally there is an adaptive learning model for ongoing monitoring and evaluation of
sustainable livelihoods and social policies.
The indicators for equitable community and social development as identified in
Wet'suwet'en sources are outlined in Appendix H on page 150.

100

Relationships between Ama' an

~ Belonging and Peace

Recopdtion of: Ylnlco dlnll htl ba t•n: the ~ of the people of the earth
A Soclal·f c:olotical Framewort for Sustalnabllity

__

~en Wellbehg a Services;
clituraly based &. etfect:tve, lnteQration of

--·

-··

soda and ecologiall;

bonr.tJ, IfKIII nll'•f'• &Selfre+itiKe

,

E.,.,.,.. communty 1i SOCial
developmert; Wet'suwet'en social

....

~~

l'Jn; Lholrnrlr'l lt

HouseterritorMt5, fistmaholn, traits,
wlntersitH, communitift

--·
Acllipted from P1rltft M 11. 2001;

OfficeoftheWet'suwet' en(l99S);

Mills (2004); O.ly (2005); Harris. (1919)

·, _

Tobe-Strona&
Rel•tlon.Nps - U.'tfJ

0

Connectll'll WilY' of knowlfll with WIIVS of beina
• way of doin&. A soc•t ecoiCJSiul fr1me_,lr.

There are more and more research studies illustrating the need to have a culture
intact and transmitted to the following generations for first people's survival,
healthiness and growth (see Chandler and Lalonde 1998, and Kirmayer and Valakakis
2009). In the social development field the concept of taking care of ourselves is a key
principle based upon our responsibilities to take care of ourselves, our children, siblings
and extended family.
Belonging and inclusion are terms that are used more frequently by first peoples
rather than social cohesion; however I believe they speak to similar concepts. A strong
ancestral collective way of 'being' is a source of strength for social learning; to maintain
relations and earn trust amongst and within families so relationships are taken care of.
Respect, reciprocity, connections and relationships are components of the kinship based

101

people which are more clearly defined in the Wet'suwet'en family roles, especially for
those in lead roles, dinize and tsekoze. The house system is the social network. However
there must be a realization that there are a growing number of community and Nation
members that are questioning and showing little respect for the house system. The
social network is starting to weaken from the many impacts of colonialism; this can be
seen in some feasts where the participation level is not that great, especially from the
large young population.
The reason most Indigenous people endure unhappy and unhealthy lives has
nothing to do with governmental powers or money. The lack of these things only
contributes to making a bad situation worse. The root of the problem is that we
are living anomie, a form of spiritual crisis, caused by historical trauma that has
generated an "Aboriginal" legal economic response that is not authentic and is
designed by non-indigenous people to serve the interests of the colonial regime
and capitalism (Alfred 2009: 53).
I firmly support the reality that many first people are in a spiritual crisis, after
working in the education and child welfare fields and seeing the levels of disconnection
to culture and lands. Working with families in crisis, many families struggling as a
blended family (family breakdowns), I could see the despair and frustration families
were working through in their daily lives. When cultural activities were offered such as
going out on the territory to pick berries for the day, there was a bit of laughter, support
and smiles. Making connections with families to their cultural practices takes a huge
amount of time and resources, but is well worth it. This can also be seen in working with
youth, although working through the layers of being cool, anger and peer pressure is
also a challenge, just getting participation in cultural activities is a full time marketing

102

~~~~

challenge as most cultures experience. However, once a connection is made I also see
and hear of life changing stories. Spending a day or a few days on the 'land' with an
uncle or at a culture camp, a young person has made a small connection to something
'core'. I believe this is making a spiritual connection. Th is anomie is the main reason for
identifying the need for health promotion, appropriate education including teachings
and family development supports, based upon a Wet'suwet'en perspective of what it
means to be strong.
The National Collaborating Center for Aborigina l Health released a report by
Reading and Wein which specifies mechanisms of colonial practices occurring in 'diverse
domains such as environmental relationships, social policies and political power' (2009:

21).
The political agenda of the 20th century colonia l system was to assimilate and
acculturate Indigenous peoples into the dominant culture. This agenda is evident
in legislation and social policies that reward assimilation through resources and
opportunities, while punishing cultural retention through creation of inequities ...
Perhaps the most powerful mechanism of assimilation was the residential
schools, which are often considered the vanguard of genocide and resocialization of Aboriginal peoples {125-126). Through these schools, culture,
language, family ties and community networks were destroyed for generations
of First Nations, Metis and Inuit children. The result has been dramatic and
devastating socio-cultural change among all Aboriginal peoples, including
disengagement by many from their ancestry and culture. (2009: 21)
When aboriginal people's family and language and cultural ties are broken,
isolation, racism, loss of identity, harsh discipline and abuse may seep in (Reading and
Wein 2009: 22). This I have witnessed throughout my life, conditions of exclusion,

103

~ ~

isolation, and as our elders would say, being 'lost', a large part of our population and is
now intergenerational. I would say about 35% of our people are marginalized and
excluded at the community level. These families are most often the poorest families
with the greatest need for extra supports yet they are the most hard to reach. This
situation also applies to many of our families who live away from home. Following the
dislocation from the territory and breaking the 'spirit' of the people with the land, the
assault of breaking the cultural teachings, language and forced removal from families
has certainly created inequities today. Members who are considered 'lost', have lost
their connections to their homeland and their people, and may not know where they
'belong'. This is indeed anomie.
I believe a factor such as belonging to a nation/tribe includes respect for the
cultural teachings, language and protocols and an increased sense of self-esteem, pride
and self-worth. Cultural continuity includes Wet'suwet'en teachings, laws and practices
being taught and reaching Wet'suwet'en families. This also extends to having good
relations, being 'strong' and are participating and engaged in the Wet'suwet'en
governance, land stewardship and social system . Participating in the feast system, being
heard and involved in local decisions at the house and clan level helps build trust,
confidence within the house and or clan; and strengthens relations and members feel
included and respected . On the other side, if disconnected and 'lost' and members do
not feel like they belong or can participate in the feasts system then negative indicators

104

will likely continue such as language loss, apathy, suicide, high literacy needs, what
Ladner refers to as communities in crisis (2009: 91).
To pursue a formal education is to sustain us; previously the salmon, berries and
medicines of the land did, so do education today (Dr. Jane Smith: personal
communication: June 2011). This is one area where cultural continuity can be carried
over into an institution in partnership and collaboration. One such collaboration is with
School District #54 (Bulkley Valley). They have partnered with eight Aboriginal
organizations and signed off an Enhancement Agreement 'Aihk'ikh Ts'edilh- Walking
Together on June 8, 2006. The purpose of this agreement is to monitor the

achievement of our Aboriginal learners. The Wet'suwet'en are the largest indigenous
population at 23% of the student body and the ancestral lands which the schools are
based. The Enhancement Agreement Goals are:
I.
II.

Ill.

IV.

Student Success: Improving the academic success of all Aboriginal
students will improve the future for all Aboriginal Nations.
Culture: Recognizing and honoring the cultural, historic, and linguistic
heritage of Witsuwit'en students, as well as the heritage of all Aboriginal
students.
Sense of Belonging: Supporting students in the development of a sense
of belonging through participation in activities where they feel included
and safe, experience success, and develop enhanced positive self-esteem .
Health and Wellness: Improving the Health and Well ness of Aboriginal
students, including physical, mental, spiritual, and emotional health and
well-being (School District #54 2006).

Education services much like health and child protection systems comes with
difficulties in working with these large bureaucratic entities who are slow to change and
be inclusive ofthe Wet'suwet'en . With a constant pressure on the outside ofthe

105

systems working to influence systemic changes there are more and more Wet'suwet'en
working inside the systems working to influence systemic change. Overall this may lead
to systemic improvements and changes. Health promotion and education is needed
based upon lh'tis, to support the immense work already underway, to reach out and
help further strengthen as a people with our language, culture and connections to the
territory.
In the past consensus decisions were made to restore peace and resolve conflicts
in the house group and community. This sometimes led to drastic decisions such as
death, banishment, name removal, compensation and or severe punishment such as
crippling. Decisions took place to arrive at the most suitable resolution (Harris 1989:
Section 6 IV). Our social process of keeping the peace is a key foundational component
of Wet'suwet'en being. This system has been impacted by the colonizers' new religions,
laws and teachings that was mistakenly lead to believe that their new 'ways of being'
would somehow make you a better person or 'a' person in their eyes. I believe this has
led to anguish, self hatred and sometimes not being accepted back 'home' once
returned from residential school, foster homes and even the public school system in the
early years. There has been much work in our communities to 'make peace' with such a
dark time in our history.
The late Wah Tah Kwets, Pat Namox stated, "We have to create new memory in
the hearts and minds of our children and families", to strengthen our relationships with
each other, to revive our language and maintain our connections to the spirit in the land

106

(Office of the Wet'suwet'en 1997b). The concept of restitution rather than punishment
is a strong foundational piece to being responsible and accountable for your personal
actions. There is an expectation that there will be an admission of wrong doing and then
restitution given to correct a wrong.
Connecting social-ecological systems with synergies between the environmental
and socio-economic determinants of health can arise when social processes generate
health benefits through empowerment, justice and social cohesion while also enhancing
ecosystems (Parkes et al. 2008: 8}.
The main indicators for relationships between ama' andzi: belonging and peace
are belonging, every Wet'suwet'en knows their house and clan and father clan and
practices their house group responsibilities especially to the territory. Members feel
included, in decision making, in carrying out responsibilities on their house territory and
in the feast hall. There is fairness, everyone can participate in the house system and
dialogue with their wing and house Chiefs as needed; members can speak to issues in a
respectful manner and be heard by their house and wing chiefs.
There is equity, again to strengthen as a people, in many ways, legally, politically
and also in our homes and communities to fulfill our responsibilities to each other, to
the house groups, community and Nation. As a basis of health promotion, education
and family development and restorative justice, we will utilize Lh'tis, a strong person
and healthy relationships. There is consensus based decision making; not voting or
majority rules for important decisions. We commit to restore peace and seek restitution

107

to support clan members as may be requested and needed . Early childhood learning will
be based upon cultural and intergenerational teachings, language and territory
connections including parental involvement. There will be good maternal health care
and culturally relevant curriculum available and utilized especially for children and youth
in the formal education system. All of these points are woven from the many social
planning services work to date.
As stated previously the real bottom line of sustainable development at the
territorial management level is population health. The wellbeing of a people is a positive
outcome of this approach. The wellbeing of the people equates to the wellbeing of the
land and vice versa .
Indicators of the relationship between ama' andzi: belonging and peace from
Wet'suwet'en sources are outlined in Appendix I on page 155. There is a section at the
end where I suggest including more cultural indicators based upon Wet'suwet'en ways
of knowing and being identified from the various Wet'suwet'en sources as well.

108

Synergy: When ways of knowing and ways of being are
connected

-·

RKOif'ltion of: Ylnka dlttll Ito bo t.n: the WIVS of the ~ e of the e1rtt1
A Sod•I·Ecotoalcat Framework for Sustalnabillty

........ ,

Wet'suwet'en Wellbmg 11 Services;
based a. el'l'ecttve, lnteQI<Jtion of
sodallnd ecological;

~

........ ,
EqvitMW COIM'Miit'f' a soda!

~

u e

en

r.l pol. . .,,.... _ . . _
L.:.J matters, sustalnab6e IIYelhlods and

"""

t'Ht; Utotnt".t

House teHitoriH,
~ holes, tr1ik.,
wW'Iter51tH ,tommunitiH

-·
AcboptedfJomP,rkfti!t ... l(X)II;

·, _

-

l'l'lt,V,Pii_.l A klrW!Ip e<onomy;
lrwlern#nlt&tNf1eii.W.., Plowter,

-·

OfflceoftheWet's.uwet'en(t99S);
Mlh (2004); O.ly (2005); H.lrri! (1989)

... to highlight three priority areas for understanding the health benefits of
watershed management in relation to overcom ing poverty and inequalities;
promoting resilience; and as a context to apply existing environmental health
tools. Each of the priority areas are based on a view of watershed-based
management as "double dividend" strategy-improving health by addressing
both its environmental and social determinants. (Parkes et al. 2008: 41)

The north is plagued with boom and bust cycles of resource development that
shifted in the late 1950' s from small logging operators and family agriculture
development to big industry. This shift resulted in industrial sawmills, clear cutting of
the forests and short term gains at the expense of the Wet' suwet'en. I understand that
this change to clear cutting was one of the main motives to make the Delgamuukw and

109

Gisday Wa court challenge, as there was fear that the ecological integrity and resilience
of the territory would be severed, possibly ending a way of life.
It is important to find and create indicator categories that fit into your
community, or Nation or both in this case. I would like to see the community indicators
updated by the communities, as Moricetown is now in the comprehensive community
planning process with a community plan to be ready in the next few months or so. The
Nation also needs to update their planning work as the first round was completed in
1995. In a fairly recent 2007 report, "A Review of Social Indicators for Land Use Planning
in British Columbia" author Dr. Shawn Morford, states:
According to several experts consulted for this review, a better option is to focus
first on selecting an indicator framework as discussed above and then select
indicators that are consistent with this framework. Frameworks link indicators to
sociological or systems theory and give the selection of indicators a structure.
The state of science on social indicators, especially related to land use and land
management, is still emerging, and there are differences across disciplinary lines
about various theories and their associated indicators. Additionally, the criteria
for selection of indicators will strongly influence the indicators selected. An initial
suite of indicators is required to begin the dialogue on their application in land
use planning processes and SEEAs (socio-economic and environmental
assessments) (2009: 26).

The 'framework' that the indicator work fits into has the Wet'suwet'en laws and
cultural practices as a foundation . This foundation connects to a social-ecological
approach with self-determination, sustainable development, health and wellbeing, and
the Wet'suwet'en social structure as main components of it.
In contrast, an approach to managing natural resource systems that takes into
account social and ecological influences at multiple scales, incorporates

110

continuous change, and acknowledges a level of uncertainty has the potential to
increase a system's resilience to disturbance and its capacity to adapt to change
(Resilience Alliance 1998a: 4).
The Health and Sustainability Prism Framework has been adapted to present a
Wet'suwet'en perspective as presented in Figure 5. The outcome ofthe adaption,
reframing of the prism healthy and sustain ability framework working from the center
out is based upon Wet'suwet'en ontology. The five main relationship areas as presented
in chapter 3 are also reframed and presented from 'the center out', as Karen Martin
{2003) states.
The main concepts or ways of being are presented under each heading with
some reframing required from the original Parkes et al. prism outline. The first part
section "Ecosystems and Health" includes conservation biodiversity and management
decisions at the territorial and watershed levels that ensure there is ecological
resilience. Decisions at the territorial planning level consider all four governing
perspectives of the social-ecological framework. This is needed to sustain us with
healthy foods and medicines, fish and berries, sharing of that which sustains us through
reciprocity. There is concept of the sacred balance, wiggus, that we are all related which
is to be honoured and respected. And finally in following our yintahk, there is some
focus on effective waste management (including waste water, reducing and discarding
waste) in each community within Wet'suwet'en territory.
The second section is "Yintahk and Stewardship", which again promotes
decisions that ensure there is ecological integrity and resilience and continues to

111

support our inheritances from the 'land' to sustain the Wet'suwet'en. There is a spirit in
the land and kungax (oral history) connects the Wet'suwet'en to the territories. The
Wet'suwet'en decision making process utilizes a consensus approach and utilize an
adaptive management way of doing business. There are certain sites that need
protection to ensure sustainability of key habitats and species. There is recognition and
respect for wiggus, as the premise for all life and all that is. And finally the
Wet'suwet'en may utilize various planning tools such as the Wet' suwefen territorial
stewardship plans to support their house group decision making.
Thirdly the relationships between "Wet'suwet'en Wellbeing and Services"
include offering culturally based and effective programs and services to achieve better
health according to lh'tis, ensuring teachings are holistic, linking territory and social
teachings according to Wet'suwet'en cultural practices. Services need to be delivered in
a social-ecological framework. There is a focus of services on cultural strengths and
assets, throughout life, to support healthy family (and children) development.
Community based programs and policy frameworks will eventually come under
Wefsuwefen laws and cultural practices. This largely supports the existing
Wet'suwet'en services.
The fourth area of relationships is between "Equitable community and social
development". The main components include following inuk nu'at'en, our laws oftaking
care of each other as our main social system with a clear understanding of the different
relationships we have in our lives as presented in the Healthy Relationships diagram. We

112

have self-determination at the personal level, community and Nation level within our
territory. There is consensus decision making process as the way of 'doing business' for
governance. Finally there is a commitment to language and culture, linking language,
territory and well being as a priority and foundation for all programs and services. The
Wet'suwet'en maintain the adaptive learning model for ongoing monitoring and
evaluation of programs and services and collaborative partnerships with outside
agencies may be pursued as needed.

"Ama 1 andzi', belonging and peace" component is the final section ofthe
adapted social-ecological framework. The main elements or indicators include that
citizens are strong and whole, connected to language, culture and territory. There is
peace amongst families and within the Nation. The feast system and the many
responsibilities are upheld by the house and clans. There is consensus decision making
process which includes house members. The educational achievements are based upon
Wet'suwet'en teachings (social-ecological) as the foundation alongside formal
educational achievements. And finally any health promotion work and educational
teachings are based upon lh 1 tis1 a strong person and wiggus1 sacred balance and
interdependent relationship with all that is.
Although the main topic areas are fairly similar to the Parkes et al. prism model,
the main difference is that most indigenous people believe in the relational or kinship
view of the world; we are all related . The governance method is to utilize a consensus
based approach which could extend to a collaborative multi-stakeholder approach once

113

outstanding legal and rights and title issues are addressed in a manner suitable to the
Wet'suwet'en. Health promotion must be done in a culturally appropriate manner and
is compatible to Wet'suwet'en laws, cultural practices and oral histories. And finally the
Wet'suwet'en, like many indigenous peoples, can identify and share the inheritances,
the 'benefits' from the land, water and ecosystems. In general there is not a need to be
convinced that there are benefits, as Parkes et al. outline in their paper.
The areas that are congruent between Wet'suwet'en perspectives and ecohealth
approach are that ecosystems and social systems need to re-integrated; sustainable
livelihoods link to increased social equity that may result in improved health. The need
is for more policies that re-integrate health and sustainability objectives to realize the
double dividend that Parkes et al. promote. These components are a weaving of the
many initiatives of the Wet'suwet'en brought forward and reframed, from the center
out into a social-ecological approach.
This chapter provided an outline of the ways of being, understanding the laws, of
the people and the land to illustrate the importance of the relations between these five
main areas. When based upon ways of knowing, and linking to ways of being, the
relations create a social-ecological framework that reflects, Yinka dinii ha ba ten, the
ways of the people of the earth.

114

Chapter 4: Giving Back
Being so intensely involved in implementing appropriate child welfare models,
entrenched in treaty negotiations, land use planning and keenly listening to the voices
and needs of our people has helped me understand the importance of relationships in
the Wet'suwet' en homeland. A framework would be helpful to illustrate the big picture
vision of sustainability, of a people and territory. Searching for a conceptual framework
that reflects an indigenous view of the territory that includes the people, social/cultural
and economic components is hard to find. The Parkes et al. Health and Sustainability
Framework comes close to identifying the connections between the ecosystems, land
and the people.
Our knowledge base and understanding is a critical component of taking care of
the territory and the people, and this is a most fundamental aspect of selfdetermination. To me this means how we learn, make decisions and/or collective
choices, share information and look at how we are doing with the decisions that have
been made. Parkes et al. state in the final chapter of Ecohealth and Watersheds,
The experience we do have has been constrained by institutional environments
oriented historically to top-down management, more narrow jurisdictional and
sectoral mandates than required by the ecosystem approach, and existing laws,
policies and regulations that support historical orientations based in
reductionism and management of ecological systems for maximization of the
production of (usually) a single resource (2008: 44).
I clearly understand this from working at the Wet'suwet'en self-governance
table. By starting with recognition of a social-ecological framework there is an

115

opportunity to understand sustainability that is woven to include wellbeing and
ecological views of the world. Arabena states in "Indigenous Epistemology and
Wellbeing" her recommendations for acknowledging "Indigenous epistemologies of the
Universe as an interconnected whole .. .for health and wellbeing."
It is difficult to address gaps in knowledge with theories that are developed
within fragmented, reductionist modalities. These are easily perceived by
Aboriginal persons as specific knowledge's that isolate peoples rather than
disciplines that promote inclusion (2008: 35).
My primary goal ofthis research project was to define a Wet'suwet'en way of
being framework. My four main objectives are to articulate a social-ecological
framework, center the framework within a Wet'suwet'en context, align these to existing
indicators of the Wet'suwet'en and finally a summary of the indicators are presented in
a poster format to illustrate the vision and elements of the social-ecological framework.
I have adapted the health and sustainability prism model to outline a framework
that is inclusive, holistic and illustrates the connections between the areas of health and
ecosystems. In chapter two I provided a summary ofthe Wet'suwet'en governance
perspectives or ways of knowing about wellbeing and ecosystems. In chapter 3 I
highlight the Wet'suwet'en relations between health and ecosystems from a ways of
being approach . The alignment of Wet'suwet'en ways, of knowing and of being informs
the adapted social-ecological framework, as an approach to maintain the 'ways of
doing'. The appendices provide a summary of the indicators with a poster presented at
the end of each section to highlight the main elements or indicators.

116

In summary, the Wet'suwet'en way of being, social-ecological framework has
four main governance perspectives, based upon the Wet'suwet'en ways of knowing
which were presented in chapter 2. The main perspectives were sustainable
development, ecosystems and wellbeing, social determinants of health and socialecological health promotion . The main elements ofthese perspectives are to maintain
connections to the territory, economic opportunities must align with wiggus and

yintahk, and health must be realized according to lh'tis, linking spiritual connections of
the people with the land through our unique governing system. The governing
perspective informs the relations, between the four main subject areas to realize
wellbeing and healthy ecosystems.
The five main relationship areas as presented in Chapter 3 are also reframed and
presented from 'the center out', as Karen Martin (2003} states. The main aspects ofthe
relationships or ways of being are based upon the driving forces and 5 main aspects of a
social-ecological approach. First the ecosystems and health relationships focus on

wiggus. The Wet'suwet'en are connected and have responsibilities to maintain healthy
respectful and reciprocal relations to the land, water and ecosystems. Secondly is the

Yintahk and stewardship aspect which promotes achieving or maintaining ecological
integrity or resilience. Thirdly is the Wet'suwet'en Wellbeing and Services section which
identifies the need for culturally-based and effective programs and services to achieve
better health according to our ways, ensuring land, spirit and relations are included.
There is integrated services based upon a Wet'suwet'en social policy framework. The

117

fourth relationship piece is equitable community and social development which
identifies sustainable and responsible livelihoods with development to be more inclusive
and more equitable as determined by house group priorities and or planning. And finally
Ama 1 andzi: belonging and peace relationships which includes being connected to

culture and territory as a source of strength with formal health promotion, education
and family development offered utilizing the lh 1 tis1 healthy relationships to the land and
people. This adapted way of being framework links the strength of the culture, language
and relationships to the land.
Maintaining the relations, or the way of doing, as Martin states, is an outcome of
being centered which provides the how of linking the indigenous knowledge with the
laws and cultural practices, the ways of being of a people. The adapted social-ecological
framework is an illustration of how to keep or maintain the relations between the land
and the people. A Wet'suwet'en social-ecological framework, centered on Yinka dinii ha

ba ten must be based upon the Wet'suwet'en ways of knowing and ways of being to
stay true to ourselves. Once governance, administration, program and service delivery
are defined, working toward a common vision and achieving multiple objectives, there is
synergy, growth and 'progress' towards achieving a good life and ecosystems that can
sustain us.
Having a framework to understand the relationships and the potential indirect
and direct impacts to health, wellbeing and ecosystems there is greater opportunity for
social change and more sustainable land management practices (Parkes et al 2008: 42).
118

Being able to measure and track how well these inter-relationships are working is a key
component of this social-ecological approach. Graham cites Besleme and Mullin's key
lessons about being clear on what the limits and expectations of creating indicators are
and how they are created, in his Tools For Action guide,
As the development and use of community indicator sets continue, it is
important to remind ourselves and one another what indicators can and cannot
do. Indicators do not substitute for action, and they also should not be expected
to cause change in and of themselves. Indicators are simply measurements
showing time series data that reflect trends in community conditions. In the
process of their development, indicators do serve to stimulate community
visioning and unite different interests, but they cannot single-handedly bring
about change. Indicators are nothing more, nor should they be anything less,
than the information base for a larger advocacy and action strategy that utilizes
existing resources in a community (Graham 2008: 13).

There is a fairly strenuous process to reach consensus in defining indicators,
working through a number of critical issues to help define and be clear on what gets
measured; a number of strategies and research projects have defined a priority set of
indicators or measures of progress for the Wet'suwet'en which define the main domains
that are in the following presentation or public reports. These indicators or statistics are
used to help measure if the goals or strategies identified are actually working. There
needs to be regular monitoring and evaluation, adapting and fine tuning of the
strategies to ensure they are meeting the targets identified.
The public report should serve several functions, including: to draw attention to
priority areas so resources can be strategically located; to raise public awareness
about select areas of community life; to feature areas of success; to inform the
planning processes of public non-profit and private institutions; to stimulate

119

local interest in contributing to the solutions of community problems, etc.
(Graham 2008: SO).
There is much work required to work with outside agencies to realize better
outcomes in the health and land management areas and this social-ecological
framework will help shed some light on what the Wet'suwet'en might be seeking.
Having an interdependent framework that illustrates what is already there, Yinka dinii

ha ba ten, will assist in realizing effective collaborative working relationships and
hopefully greater social equity and healthier Wet'suwet'en people and Wet'suwet'en
ecosystems.
There are real challenges in implementing a social-ecological framework, right
from the governance level to creating meaningful jobs in the territories, to
understanding health promotion . The challenges to the Prism health and sustainability
framework as Parkes et al. have identified are:
a) Spatia-temporal Scale: scales are too divergent to be compatible; from local to
regional or global
b) The Public Health Paradox: health promotion approach is hard to define
results
c) Ecological Goods and Services on a Watershed Basis: promoting the idea that
everyone benefits from the ecosystems (not so difficult for the Wet'suwet'en)
d) Poverty and Watersheds: pursuit of sustainable livelihoods is needed which
may lead to greater social equity and improved health
e) "New-generation" Policy Instruments: incompatible systems that don't know
how to reflect a holistic approach/ only know a western science based approach
f) Building Capacity for a Paradigm Shift: need to build up capacity and teachings
across many sectors to achieve a shift in thinking and doing
g) Governance challenges and opportunities: watersheds as place based context
for governing both health and sustainability; health is not yet in all policies and
services are not integrated (2008: 49).

120

If land use planning in the province can utilize a social-ecological approach as
well then there would be a greater chance of reconciliation between indigenous people
and the state. As it is now land use planning has a strong focus on resource
development and creating wealth, revenue and jobs. This is often done at the expense
ofthe indigenous people and further disregards our inherent and special relationship to
the land, expressed through our language, laws and balhats.
By stepping back and revisiting the people's vision of 'a good life', today and for
future generations, we need to formally link the social and health aspects in planning for
land use and sustainability.
The final chapter, my 'giving back' is to respect Wet'suwet'en protocols and
provide a reporting back or giving back to the Wet'suwet'en, to re-present my research
back to my relations. As I have not carried out any direct interviews or questionnaires
for this project it is not required for me to have participation consent forms. It is
important and essential that I keep the Wet'suwet'en Office informed of my research
project. I have presented a draft of the diagrams and main concepts in February 2011
which valuable feedback was made and I incorporated as stated in the methodology
section .
How to move forward with this research project? The Wet'suwet'en must
review these key diagrams to ensure the social-ecological framework fits the concepts
of interdependence, sacred balance, caretaking of the territory and wellbeing of the
people. I have brought forward key components of the social-ecological framework of

121

Parkes et al. (2008) Health and Sustainability Prism model. Although the Wet'suwet'en
utilize the territory house based approach to territory management there are key
concepts in a social-ecological approach that are compatible to achieving healthy
ecosystems, sustainability and good health. I do not suggest that the Wet'suwet'en
adopt a watershed approach however I do strongly state that a social-ecological
approach be considered as it is more reflective of who we are.
This approach can be utilized in many areas, territory based decision making
which strongly links to healthy territory and ecosystems. The social and wellbeing
components can be added into the land status summary to help develop the social
profile of the Wet'suwet'en. This includes a strong person,lh'tis concept that the many
programs and services the Wet'suwet'en offer (the one Wet'suwet'en term may not
fully capture the idea of wholeness and may require more than one Wet'suwet'en word
or phrase). Finally this can assist in informing the governance work that will be revisited
soon. The social-ecological framework largely recognizes what is already in place in the
formal Wet'suwet'en programs and services, it is linking the components together to
create a larger visual aid to understand wellbeing and sustainability.
There also needs to be discussion around the vision posters of the 5 main topic
areas and the driving forces section. A refinement of the indicators is needed so there is
an appropriate and agreed to measure of results and reporting out to the houses, clans
and communities. The indicators information is provided in the appendices section.

122

I would like to present my research project of a Wet'suwet'en social-ecological
framework based upon the Yinka dinii ha ba ten in the Wet'suwet'en homeland as part
of my process to complete my master's degree in First Nations Studies at UNBC. I will
make my project available to the Chiefs and local Wet'suwet'en agencies upon
completion and am willing to participate in any further dialogue on the subject.

123

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130

Appendix A: Wet'suwet'en House Territory Map

"WET'suw
G 1 K'azKwah

G2 C'lnlgglt Nenlkekh
G3 Yin Bi Win/
G4 WeseiBin

G6 Talbltal<wah

G7 Tsc'lta'olh'en

GS Gguzlh Keylkh
G9 Tscc'ulh Tesdllz Bin
G10 NetsnU
L1 Ufakhglt
L2 TseZul
L3 1/h K'/1 Bin
L4 Taadlegh
L5 Tselh K'iz Bin
L6 De'illcwah
L7 Nelgrrat
Cosl'etBin

'

N

TERRITORIES
C.Nghen
LhoKwah
C'ldl To Stan
e,u.giBe Wlnl
Mlsdz/Kwah
Taelh raeK7z
Tslhdzl

S1
S2

LhudlsB/n
Khe/h Tats'Uih Bin

BIWinl
Sikh C'ldHylz Ts'anll
Ts'ln l('oz'ay

http://www.wetsuweten.com/wetsuweten/culture-society/ (accessed June 5, 2008).
The house groups are defined sections of territory that are often defined by land
features, boundary markers of streams, lakes, mountain ranges, and other landscape
features. The names of the house territories reflect this as well. (Note: In this
Wet'suwet'en House Territory Map G stands for the Gilsehyu (big frog) clan; Lis for the
Lihksilyu (small frog) clan; S is for Lihksamisyu (fireweed or killer whale) and Tis for
Tsayu (beaver) clan; and W stands for the Gitdumden (bear or wolf) clan.

131

Appendix B: Skeena Watershed Map

Skeena Wate rshed
oo
~ Kms

51!!
0

Map Scale- 1:2,000,000

Map Legend
First Order Streams
.....C..Trurd Order Streams
Wetlands
Lakes

Map Compiled By:

Gitxsan Watershed Authorities

Geogra!ilic Information Systems Department
P.O. B ox 229 , Hazelton B.C., VOJ 1 YO
Tel: (250) 842 - 6780 Fax : (250) 842 - 6709
Map Dra'\lilll By : L . Williams
Projection : N ccth American Datum 1983
Zone: 09
Date: May 22 , 2003
X:/Projects,/Skeena Watershed

Skeena Watershed Map www.skeenafisheries.ca Accessed Jan 23, 2011

132

Appendix C: Wet'suwet'en Glossary*
Alhk'ikh ts'edilh
walking together
Ama' andii
a good example (in reference to a chief's behaviour); (Daly 2005: 280);
may be an old word or a loan word from the Gitxsan
Bahlats
feast system, potlatch, governing structure
Bezayuu
larger family of the same clan (similar to wilnadaahl of the Gitxsan)
Bica'giltis
father clan (Harris)
Biligg'idetsat always being fed, lazy person (Daly 2005; 280)
Bin·i win"i
he or she is intelligent
B"it
char
Bits' ac' elt'it father clan
Cinegh Ihay yihk
House of Many Eyes; one house group of the little frog clan
C'ist'et ket nedigeldes I am left with no clothes (to give away everything at feast); Mills
1994
huckleberries
Digii
blue grouse
Dikhco
Dikiy
trout
hard worker; nice and beautiful, with all the best qualities (Daly 2005:
D"ilhdzu
280)
male hereditary chief
Dinize
D'lokwa kyo the whole family lived there like a town
Gg"is
spring salmon
big frog clan; one ofthe five clans of the Wet'suwet'en nation;
Gilsehyu
Bear clan; of the five clans of the Wet'suwet'en Nation;
Gitdumden
Habats'el
father clan (KWES 1997a)
Spouse role in feasts (loan word from Gitksan); (Hargus 2007)
lndeminik
lnuk nu'at'en our own law
oral tradition; stories
Kungax
Lhighah
Saskatoon berries
lh'tis
strong person (extended to a holistic approach; may include ama' andzi"
and dinldzu for an expanded holistic approach)
Lhok nk'et
fishing holes
Lihksamisyu fireweed clan; one ofthe five clans ofthe Wet'suwet'en Nation;
little frog clan; one ofthe five clans ofthe Wet'suwet'en Nation;
Lihksilyu
cranberries
Mi'o
Mud.lh

leader; often in reference to the church chief

133

Negedeldeas son is granted permission to use father's territory after father's passing
but only until son's death (permission doesn't extend past son); Mills
(1994); also spelled negedeldus
Niwis

soap berries

Nukanic

Wet'suwet'en language

Pdeek

clan

Skize

child of a hereditary chief; prince or princess

Talok

sockeye salmon

To'

water

Ts'an

totem pole

Tsayu

Beaver clan; one ofthe five clans ofthe Wet'suwet'en Nation;

Tesdl"i

steel head

Ts'aqu tseh nenisdzilni

women standing in front; women in leadership

Tsekoze

female hereditary chief

Ts'elkiy'

eel

Ts'e 'inholhiy honesty or honest
Yin tim'i

blueberries

Wetey

strong, venerable

Wet'suwet'en translation is people ofthe lower drainage (in relation to the Lake Babine
people; people down the hill)
Witsuwit'en

new orthography spelling for people ofthe lower drainage

Wiggus

respect; inter relatedness; sacred balance with animals, plants and all
that is

Yihk

house group; matrilineal kinship based group; wilp to the Gitxsan

Yin

territory/ ecosystem

Yinka dinii ha ba ten the ways of the people of the (surface) earth
Yintahk

sacred laws that govern the territory and the relationship to it; old
spelling is yintah

*Wet'suwet'en terms are not consistently spelled in the new orthography system as the
dictionary has just been published some words accessed from First Voices, website
http://www.firstvoices.com/en/Wetsuweten/words or from Sharon Hargus,
Wet'suwet'en Grammar book (both in works cited). Daly (2005), Harris (1989) & Naziel
(1997a) and Mills (1994 & 2005) is also utilized. I would like to thank Sue Alfred for
clarifying the Wet'suwet'en terms to ensure I am using the appropriate words.

134

Appendix D: Driving Forces: Self Determination,
Bahlats, Inuk Nu'at'en & Self Reliance
"Indicators are measurements (i.e. statistics) that tell us about the present state of
something that is important" (Graham; 4).

Wet'suwet'en Indicators for Self-determination and Self Governance:
In the lnuk nu'at'en, Our Own Laws (Office ofthe Wet'suwet'en 1997b)
document a number of principles are identified to present a clear outline of
what a treaty might be look like. The Caring for our Territory section says,
•

Our presence on the entire land base in Wet'suwet'en territory must be
recognized and affirmed. Seven standards (following bullets) must be
met as treaty arrangements are created to provide assurance that we will
be able to reassert and reinforce our presence in relation to the entire
land base in our territory.

•

These standards indicate that the Wet'suwet'en presence on the land
needs to be understood in terms of the realization of:

•

Our occupation of the territory for living, economic, cultural, spiritual and
other purposes so as to provide for the many generations of our people
to come.

•

Full access to the comprehensive range of natural resources so that we
can engage in economic, cultural, spiritual and other related endeavours.

•

The continued reinforcement and full enjoyment of our Houses, Clans,
and Feast system (Bahlats).

•

The ecological health and sustainability of our territory so that our
children and our children's children can continue to enjoy the harmony,
bounty, and beauty of the land.

•

The full exercise of our cultural pursuits on the land and with regard to
natural resources.

•

The affirmation of our spiritual values with regard to the land and all of
the living things it contains.

135

Self-governance and self-reliance:

lnuk Nu'at'en:
•

•

•

•
•

•

The recognized presence of jurisdictional and institutional
arrangements which will enable us to full exercise Wet'suwet'en
governance so that we are able to accomplish our sociat economic,
and environmental, cultural, spiritual and political goals in relation to
our entire territory (Office of the Wet'suwet'en 1997b).
A Wet'suwet'en Constitution, decision making framework, rule of
law, sovereign nations concept; the Wet'suwet'en Office just
announced the start of a Governance Project (announced in
December 2010); this will be the second attempt at creating a
document that recognizes and affirms the Wet'suwet'en decision
making system based on a house/clan system of governance with
keen interest of two First Nations/Bands interested in coming under
Wet'suwet'en governance; a consultation and accommodation policy
has been completed in 2007;
The Wet'suwet'en Hereditary Chiefs table has been a strong and
consistent voice ensuring that any initiatives are true to the
Wet'suwet'en laws, traditions, language and cultural practices and at
times feels like progress is slow and the standards too high; however
this process has worked towards a distinctly Wet'suwet'en approach
in negotiations, program and service delivery and working to meet
the needs of the people
Consensus based decision making at the governance level especially
Administrative control of local services such health, education, child
welfare and social development and housing i.e. self determining and
self governing administered within a Wet'suwet'en social policy
framework (as stated in inuk nu'at'en); land stewardship to be based
upon yintahk and WTSP
Variety of community engagement initiatives at Nation and
community levels to further support house groups decision making
process; ensures there is effective communication, consultation and
participation in all important decisions

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Driving Forces
Self determination,
bahlats and inuk nu'at'en &
Self reliance
Yinka Dinii ha ba ten
('the ways ofthe people of the earth"

A vision of self determination, bahlats and
inuk nu'at'en (self-governance ) and self
reliance is:
Self determination : the Wet'suwet' en
recognize and honour the cultural laws,
practices and strengths of beingWet'suwet'en

Some key elements of the vision to
work together towards achieving:
• The Wet'suwet'en create a shared vision to
identify a clear path to achieve healthy
individual and collective growth, responsible
economic growth and healthy living based upon
Wetsuwet'en cultural strengths in our
homeland and in communities

Self governance: the Wet'suwet' en pursue a
formal process to express inuk nu'at'en (our
laws); social policies are created within an 'our
way's ' framewo rk

•The Wet'suwet'en participate in important
decision making at the house and clan levels,
following a consensus building process; this
process may be formally defined in a charter,
constitution or other document

Self rellance:Wet'suwet'en realize a diverse
range of eco nomic benefits that will sustain us,
so we have good health and enjoy a good
quality of life, bot h individually and collectively
throughout our whole lives; we all participate
and contribute to Wet'suwet'en Society

•Wetsuwet'en follow, yintahk, ecological
integrity to realize resilience of the territory
ecosystems; economic development will be
pursued in a sustainable manner; important
decisions will be made by consensus in a
collective manner as may be needed as guided
by the house system
• Wetsuwet'en carry out stewardship
responsibilities and also house, clan and father
clan responsibilities throughout our whole lives
following our cultural practices

'

UNBC MA FNST

137

Appendix E: Relationships between Ecosystems &
Health
Indicators identified in the Wet'suwet'en Territorial Stewardship Plan (WTSP):
WTSP Definitions:
Principle: A general truth or law, basic to other truths.
Criteria: A standard or rule by which a judgment can be made; a model, test or measure.
Indicator: An instrument or device that measures or shows position or condition (Office
of the Wet'suwet'en 2003: 2).

Relationships between ecosystems and health
WTSP Principle: #1 Respect and Support for the Wet'suwet'en Culture &
Wet'suwet'en Law (lnuk Nu'at'en)
#6 Criterion: Wet'suwet'en maintain opportunities to hunt and gather food,
medicine and materials for sustenance (i.e. health), trade and customary
purposes in accordance with their cultural framework and the laws of their feast
hall
Indicators:
• Important Wet'suwet'en hunting, trapping, fishing and gathering areas
are accurately located, delineated and then protected by deferral of
resource development activities, as well as through restrictions on
recreational use and access in order to protect culturally important
habitats, species and Wet'suwet'en harvesting opportunities
• Wet'suwet'en people maintain opportunities to access sufficient fish
resources within their respective house territories to support the current
and future sustenance, ceremonial and trade needs of house members.
• Management plans for parks and protected areas incorporate provisions
to allow Wet'suwet'en to continue to hunt and gather plant and animal
resources within these areas and specific agreements are negotiated as
necessary to address critical conservation concerns.
• Bilateral tables are established between forest licensees and affected
Wet'suwet'en houses to negotiate deferral of resource development
activities or outright protection for areas that the Wet'suwet'en consider
to be culturally or ecologically sensitive.
#8 Criterion: Wet'suwet'en access to important sacred and spiritual sites is reestablished (where necessary) and maintained through the development and
implementation of enabling legislation and/or policy tools.

138

Indicators:

•
•

The spiritual attachment ofthe Wet'suwet'en to their territories is
recognized and respected
Areas identified as being sacred or having spiritual values receive interim
protection (immediate and indeterminate deferral of all resource
development activity or planning) in the absence of a treaty.

WTSP Principle #2: Protect and Maintain the Ecological Integrity of the
Territories (Yintah)
#1 Criterion: Ecosystem based forest management is practiced within
Wet' suwet' en territories
Indicators:
• Wet'suwet'en are fully involved in herbicide and pesticide application
processes (usually a zero tolerance for pesticide use)
#3 Criterion: Development and implementation of inventory, protection,
mitigation and restoration measures for threatened ecosystems and species
Indicators:
• Access to vulnerable wildlife species is limited in order to prevent
poaching by closing and/or deactivating secondary and tertiary roads,
avoiding the development of "loop" roads and severe limitations on
incremental access into critical habitats (including but not limited to
calving areas, wintering areas, movement corridors and escape terrain).
• Wildlife habitat assessments are completed for all proposed harvesting
areas.
• Critical wildlife habitat and migration corridors adversely affected by past
resource development activities are restored to functional status.
• Fish habitat features adversely affected by past resource development
activities are restored to functional status.
• Wet'suwet'en traditional ecological knowledge (TEK) is given full
consideration during initiatives to identify and develop management
objectives for critical habitat areas for species with cultural and/or
ecological importance, including woodland caribou, grizzly bears, Coho
and sockeye salmon.
#4 Criterion: No adverse effects to riparian features and function within the
Bulkley or Morice watersheds
Indicators:
• Best riparian management practices are mandatory in riparian
management zones for all riparian features
•

Riparian buffers are regularly widened beyond prescribed limits to
protect and maintain landscape connectivity and movement corridors for

139

wildlife. In addition, the multi-functional nature of riparian buffers along
fish bearing streams will be fully recognized and actively managed for.
Effective policy instruments and associated standards and field
procedures are developed and implemented to keep cattle away from
streams, wetland areas and sensitive habitats
Restrictions are implemented and enforced to limit jet boat traffic in the
Bulkley and Morice systems in spawning areas and in the vicinity of
riparian nesting, denning and rearing habitats.
Restrictions and/or incentives are used to avoid removal of riparian
vegetation, including large cottonwoods on public, private and municipal
lands adjacent to the Bulkley and Morice Rivers.
Sensitive drainages or at risk runs are managed in a manner which
ensures protection, particularly when these are runs that have cultural
and/or subsistence importance to the Wet'suwet'en.
Wet'suwet'en have a veto on any hydro development within their
territories that could potentially have a significant adverse effect on
culturally important fish stocks.
#10 Wet'suwet'en opportunities for cultural renewal and cultural transmission
are maintained
Indicator:
Areas identified by the Wet'suwet'en as important cultural landscapes
are deferred from resource development (in the absence of a treaty)

•

•
•
•
•

•

Wet'suwet'en Community Needs Assessment (Office ofthe Wet'suwet'en 1995):
Environmental Health Indicators:
Tobacco and Snuff Use
Heating source type( also identified above); use of wood for heating
purposes
Youth: Skin allergies or other skin diseases present; Hay fever, asthma or
other allergies: other serious problems with joints or bones
Adult: emphysema/chronic bronchitis/persistent cough: skin allergies or
other skin diseases; serious trouble with back pain
Senior: arthritis; stomach ulcer; high blood pressure/hypertension
Reframed as Chronic disease: diabetes, cardiovascular disease, chronic
respiratory disease, muskoskeletal conditions, cancer, severe mental
illness (Center for Aboriginal Health: Part 111)
Indicators:
Residential Characteristics- Chapter 3:
Dwelling type (single detached); length of time in current residence
Residential financing (rent, certificate of possession, live with others,

•
•

•

•

•
•

•
•

140

•
•
•
•
•
•

social housing, room and board, own/mortgage, band owned and rent or
mortgage free)
Location and age of permanent residence
Rooms in home; Number of bedrooms; Basement in home
Home security (home insurance)
Smoke detectors in home; Fire extinguishers in home; Fire exits in home
handicapped resident in your home and home handicap accessible
overcrowding: perceive residence to be overcrowded; levels of shared
shelter situations (homelessness or couch surfing)

Others indicators for consideration:

Beehive burners -locally exempted from closure; contributing to serious air
quality issues
• Replenish Morice Lake for sockeye run (O.W. 200Gb)
• Opposition to fish farm development 'downstream'
• Mountain pine beetle epidemic: forest health issues (ethnobotany and
biodiversity to be maintained);
• changes to hydrology cycles, agricultural and intensive logging impacts to
water and increased sediment;
• levels of deforestation and further human settlement patterns' impactsland status summary by house groups (David Dewit: personal
communication)
Indicators at the community or First Nation Band Level for consideration:
Housing:
• Mould contamination; levels of renovations or home replacement
• Proper ventilation of housing units; length of waiting lists
• Number of homes requiring major repairs
• Utility costs
Food Security:
• Level of children and families on income assistance: Level of use at local
food bank (if available)
• Number of personal gardens and community gardens
Waste Management:
• Identify levels of resource consumption;# of recycling programs and
com posting
• Level of waste water
• Volume of waste diversion from landfill; zero waste policy in place
Emergency preparedness:
• Community based emergency plan (flooding, forest fires,
hurricanes/tornado, excessive snow, prolonged power outages and

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pandemics)
Maternal Care:
• Number of newborns that are breastfeeding; age of mother; education
levels of mother
• tests for contaminants in breast milk; levels of maternal smoking
• maternal alcohol and drug use (HIV, Hepatitis, STD's)
• immunizations including flu and tuberculosis (also for elders)

142

Ecosystems & Health
Yinka dinii ha ba ten

((the ways of the people ofthe earth"

An emerging vision of connecting ecosystems
to health:
Belief that health and well being is intricately
connected to the health of the land and
ecosystems, wiggus for the Wet'suwet' en.

Yintahk or ecological integrity is a strong
basis for making decisions to ensure the
territor y sustains the Wet'suwet'en.
Wet'suwet' en have access to healthy,
affordable local foods and to safe affordable
housing.
Utilize effect ive management practices
following yintahk, wiggus and inuk nu'at'en
to ensure biodiversity & water source
protection; key habitats and sacred sites are
protected
In following yintahk waste management
practiceS' e in places to have zero waste in
the landfi Is .
UNBC MA FNST

Some key elements of the vision to
work towards achieving:
• Wet'suwet'en are to be able to hunt, gather
healthy food, medicines following our cultural
way
•Families participate in subsistence activities
to learn their stories, monitoring and
responsibilities associated with stewardship
·There is greater aquatic and terrestrial
biodiversity
•Wetsuwet'en foods are part of our regular
diet especially salmon and berries
•Local Healthy foods are affordable and
accessible; there is no diabetes in our families
•There is a "lh'tis" balanced approach in our
daily lives
• There is less and less waste in the landfill
•Water is safe to drink and waste water is
adequately treated
•Wetsuwet'en have safe affordable homes free
of mould and minimal repairs

143

Appendix F: Relationships between yintahk &
stewardship
Indicators identified in the Wet'suwet'en Territorial Stewardship Plan:
WTSP Definitions:
Principle: A general truth or law, basic to other truths.
Criteria: A standard or rule by which a judgment can be made; a model, test or
measure.
Indicator: An instrument or device that measures or shows position or condition
(Office ofthe Wet'suwet'en 2003: 2).
WTSP Principle: #1 Respect and Support for the Wet'suwet'en Culture &
Wet'suwet'en Law {lnuk Nu'afen)
Criterion:
1. Traditional boundaries are used as a basis for management
2. Cultural heritage inventory and interpretation is adequate to ensure
resource development activities do not cause unnecessary adverse
effects to the cultural integrity of the territories
3. Respect and protection for Wet'suwet'en cultural heritage evidence (i.e.
not destroyed)
WTSP Principle #2: Protect and Maintain the Ecological Integrity of the
Territories (Yintah)
Criterion:
Ecosystem based forest management is practiced within Wet'suwet'en
territories
Development and implementation of inventory, protection, mitigation
and restoration measures for threatened ecosystems and species
No adverse effects to riparian features and function within the Bulkley or
Morice watersheds
WTSP Principle #3: Provision of Meaningful, Sustainable Economic Opportunities
for Wet'suwet'en Communities
Criterion:
1. Wet'suwet'en maintain control oftheir traditional ecological knowledge
and any related economic opportunities
2. Wet'suwet'en benefit directly from resources removed from their
territories by third party interests through a system of resource rents and
royalties

•
•

•

144

3. Wet'suwet'en actively participate in the economic benefits their
territories generate through the allocation of significant resource tenures
that fit with their traditional cultural framework
4. Economic initiatives are socially, environmentally and economically
sustainable for Wet'suwet'en and non-Native communities within the
territories.
5. Economic opportunities, which are consistent with Wet'suwet'en cultural
and socio-economic objectives, are supported.
Wet'suwet'en Community Needs Assessment (Office ofthe Wet'suwet'en
1995)
Links between land and natural resource management Indicators:
Economic Growth/Direction- Chapter 9:

•

Community growth/decline:
• Growth areas: housing, sawmill and employment
• Reasons for economic growth and decline: education, lack of funds, poor
management, no jobs, forestry/sawmill

145

Yintahk and Stewardship:
Yinka Dinii ha ba ten

"the ways of the people of the earth"

A vision of ylntahk and stewardship is:
wlggus: t he Wet'suwet'en must maintain
opportunities to hunt, gather food, medici ne and
materials to sustain our ways

Wet'suwet'en follow ylntahk, ecological integrity
o r resilience of the territory - especially
responsible and sustainable economic
development

Some key elements of a vision - to
work together towards achieving:
•Decisions of the territory are made following
Wetsuwet 'en consensus based decisions as a
collective following Wet'suwet'en protocols
• Wetsuwet 'en carry out our stewardship
responsibilities and also house, clan and father
clan responsibilities throughout our whole lives

Decisions to follow the ylhk and pdeek system

•Relationships to the territory must be
maintained, responsibilities to fishing holes and
house territories must carry on

lnuk nu•at•en is the basis for meaningful,
sustainable economic opportunities for the
Wet'suwet' en

•Wetsuwet'en house territories and waters
resources to be kept in as natural state as
possible with minimal cumulative impacts from
development

Wlgus also means respect for interdependent
nature of relations to the land as basis for
Wet'suwet'en wellbeing and strength

·The spiritual attachment to the territory is
recognized and respected in any development

UNBC MA FNST

•Wetsuwet'en actively participate in the
economic benefits their territories generate
through agreements that fit within our cultural
framework
•Job creation leads to a more diverse and
locally based economy with focus on
sustainable livelihoods

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Appendix G: Relationships between Wet'suwet'en
Wellbeing & Services
"Indicators are measurements (i.e. statistics) that tell us about the present state of
something that is important" {Graham: 4).
Relationships between Wet'suwet'en Wellbeing & Services
Wet'suwet'en Community Needs Assessment (Office of the Wet'suwet'en 1995):
Indicators:
Health- Chapter 7:

•
•
•
•

•

Traditional healing; aware of traditional healing; number used traditional
healing
Annual frequency of contact with Health care professionals
By youth, adult or senior age category; Rate of annual visits (under or
over hospitalization rates)
Rate general assessment of personal health (three point scale): health
habits, medication, food groups, stress and safety
o Health habits: exercise, or smoke tobacco, chew snuff and alcohol
use
o Medication: take prescription medication, take over the counter
drugs
o Food groups: eat dairy products, fruits and vegetables, breads and
cereals, meat and proteins
o Stress: level of worry, feel lonely, depressed, or feel happy,
relaxed, get adequate rest, bring work home, wake up refreshed
o Safety: wear seat belts, obey traffic laws, confide in someone, or
smoke in bed, mix prescriptions, walk alone, drink to excess, take
risks, drive impaired
o Chronic health problems: chose from a list; top conditions
identified, by age category (i.e. diabetes)
Identify the most poorly rated health services (leads to access issues to
health services)

Other considerations include:

•
•
•
•
•

low and high birth weights; life expectancy and infant mortality; age of
mother
nutrition factors
cultural practices around pregnancy, birth and early years (i.e.
reincarnation)
special health considerations for hepatitis, STD's and HIV positive parents
immunizations and flu shots; car seat use

147

•
•

Assessments (ages and stages assessment tool)
family support and fetal alcohol affects, building prevention and
awareness
• smoking, and second hand smoking in the home;
• Wet'suwet'en language and curriculum; intergenerational teachings
• School readiness for kindergarten
• Violence; domestic disputes, court appearances, children who witness
violence, court orders, peace bonds, violent offenders, youth justice
diversions, school expulsions, spaces available for shelters and transition
homes
• Number and level of child in care population (apprehension); reason for
apprehension, placement, level of care needed; Wet'suwet'en
participation in placement; continually connection to Wet'suwet'en
teachings; ageing out
• Youth justice, rates of FAS/FAE
• Levels of Disability
• Food insecurity and nutrition levels; and level of daily exercise
• Levels of mortality and reason of death
• strong person, lh'tis concept; holistic perspective of health which reflects
physical, spiritual, emotional and mental dimensions and especially the
interrelatedness of these dimensions; this is most noteworthy
• Mental health; depression (including children and youth), historical
traumas, grief and loss; levels of referrals
• commitment to healing at personal, family and community level (strong
links to cultural continuity i.e.lh'tis approach)
• death by suicide and attempted suicide; hospital admissions and RCMP
reports
• levels of bipolar, schizophrenia, mood disorders, FASD, substance abuse
levels
definition of Wet'suwet'en 'lh'tis: strong person' shared and promoted
across all programs and services
As a failure of silo approach to address complexity of most health issues is
especially true for Aboriginal peoples who have historically been collectivist in
their social institutions and processes; specifically the ways in which health is
perceived and addressed (Reading n.d.: 3)

148

Wet'suwet'en Wellbeing
& Services
vision: lh'tis, a strong person
Yinka dinii ha ba ten
"the ways ofthe people ofthe earth"

An emerging vision ofWet'suwet'en wellbeing
and Services is:

Some key elements of the vision - to
work together towards achieving:

Wet'suwet' en social policy framework comes
under inuk nu'at'en

e ~u e en offer culturally based and
effective programs and services

Service model promotes and follows the lh'tis,
a strong person model for health, education
and child welfare
Services to be integrated and working in
collaboration and partnership with appropriate
agencies to real ize the vision as may be
necessary
Promote healthy relationships in partnership
with lh"tis
Healthy living is based upon Wet'suwet'en
cultural strengths and relations to land, people
and ecosystems

'II

UNBC MA FNST

e ~u e en services to be offered in a
collaborative and integrated manner

•Commitment to 'be strong' at personal, family
and community levels; appropriate healing
methods and teachings are available to assist in
addressing historical traumas, complicated grief
and mental health concerns as needed
e ~u e en medicines and healing
approaches are accessible and utilized as
needed

•Lh'tis promotes holistic health, no smoking,
connections to the territories; local foods are
readily available
·Lh'tis includes healthy relationships, with
family, spouse, house group and Clan and
especially maintains connections to the territory
•Family planning with age appropriate
relationships, good maternal and infant care;
active healthy promotion in all e ~u e en
programs

149

Appendix H: Relationships between Equitable
Community & Social Development
"Indicators are measurements (i.e. statistics) that tell us about the present state of
something that is important" (Graham: 4).
Relationships between Equitable Community and Social Development
(including social determinants)

Wet'suwet'en Community Needs Assessment (Office ofthe Wet'suwet'en 1995)
the following chapters highlight the indicators identified by the community
members:
Indicators:
Chapter 2: Socio-demographic
• Age & Age Category, by Area (place of survey area)
• Gender, by Area (place of survey area), by Age and by Age Category
• Marital Status: married, legal, common law, single, separated,
divorced/widowed
• Income: indicate total income (1994); Income by Age Category; median
income
Recreation- Chapter 4:
• Activities; leisure time; indoor and outdoor activities; not participated in
but would like to
• Volunteering; willingness to help in following areas; areas of personal
involvement
Education and employment, Chapter 5:
• Highest level attempted and or completed
• Level of formal education completed; literacy levels
• Short term certificates/workshops/tickets
• Language most often spoken at home, work school and social functions
• Employment status at time of survey
• Assessment of working conditions
• Assessment of job satisfaction
• Length of tenure; current occupation
• Transportation; have a vehicle at time of survey
• Licence/ticket; valid driver's licence
• Improving employment opportunities; relocate, go to school or on the
job training levels of interest

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•
•
•

participation rates
Employment insurance levels
Other sources of income; income assistance, social security and part time
wages; percentage of income is government transfers; levels of child and
senior poverty
Culture- Chapter 6:
Indicators:
Clan; identify mother clan and identify father clan
House Territory; identify house territory
Traditional language; youth, adult and senior levels of speakers and
interest to learn
Genealogy/family history; level of knowledge and interest to learn
Traditional name: have a name and understand what the name means
General cultural knowledge: level of knowledge for ethnic roots,
historical events, cultural beliefs, cultural practices, treaty process and
social problems
Identify sources of cultural knowledge: parents, grandparents, other
relatives, elders and school
Cultural activities: identify activities in which participate: feasts, canning
fish, berry picking and preparation, camping, fishing, smoking fish,
hunting, canning wild meat, drying fish (top 10 responses)
Traditional healing: level of awareness of Wet'suwet'en traditional
healing
Participation in traditional healing activities: sweat lodge, healing circle,
smudge ceremony, talking circle, traditional healer, spiritual songs,
spiritual songs and drumming

•
•
•
•
•
•

•

•

•
•

Economic Growth/Direction -Chapter 9:
Economic satisfaction: who is responsible for day to day management of
your finances
Sources of income: wages, income assistance and social security/pension
Total annual income: 1994 by income category and by gender
Satisfaction with current income
OW Economic Opportunities: sustainable jobs, diverse economic base

•

•
•
•

• Gitanyow, Gitxsan, Wet'suwet'en Regional Tourism Strategy, Phase II (2005)
• Wet'suwet'en Eco and Cultural tourism development Study (2002b)
• Morice Forest District Tourism Opportunity Study (2002c)
• Community Forests (Burns Lake and Smithers)
• Forest License
• Revenue sharing agreements (CANFOR)

151

•
•
•
•
•
•
•
•
•
•
•

Wet'suwet'en Trust
Wet'suwet'en public body status designation; Canada Revenue Advanced
Tax Ruling
Wet'suwet'en Forest Sector Action Plan
Wet'suwet'en Tenure Project
Wet'suwet'en Trails Strategy
Wet'suwet'en Tourism Services
Wet'suwet'en Economic Strategy
Wet'suwet'en Cultural Heritage/Archaeology Initiative
Wet'suwet'en Capacity Projects on G.I.S., Tourism, Silviculture, Cultural
Heritage/Archaeology
Wet'suwet'en Burning for Berries
Number of Wet'suwet'en employed in sustainable livelihoods not single
industry employment, more social enterprise, entrepreneurial developments
and community economic development approaches; i.e. carvers, basket
weavers, artists, etc. with a balance of gender and age; i.e. local foods

Hagwilget and Moricetown Child and Family Services Agency: Needs
Assessments Report, March and April (Office ofthe Wet'suwet'en 2004):
What describes a healthy family in Hagwilget? (indicators listed helped inform
relationships diagram Figure 7 on page 84)

•
•
•
•
•

Positive living environment (safe, level of volunteers, no family violence)
Cultural and family connections (participation in cultural activities; family
events)
Free of alcohol and drugs
Other (employment, parents together, good nutrition)
Free from abuse

What describes a healthy community in Hagwilget?

•
•
•
•
•
•

Cooperation and neighbours supporting each other
Drug and alcohol free
Community activities and cultural events
Support and safety for children
Free from violence and all abuse
Other (traditional values, jobs, no bingo)

What describes a healthy family in Moricetown?

•
•

Free of alcohol and drugs and other addictions
Positive, nurturing and loving environment

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• Cultural and family connections
• Other (employment, parents together, good nutrition)
• Free from abuse
What describes a healthy community in Moricetown?
• Communication, cooperation and neighbours supporting each other
• Drug and alcohol free
• Community activities and cultural events
• Healthy leadership and staff, strong role models
• Free from violence and abuse
• Support and safety for children
Access to 'systems' that lead to the provision of services such as health, child
welfare and social development; systemic issues arise:
• In health for example: waiting lists, health needs not covered by noninsured health or denied; transportation barriers (Reading and Wein

2009: 16)

153

Equitable Community &
Social Development
Ytnka Dtntt ha ba ten
((the ways ofthe people ofthe earth))

An emerging vision of equitable community and
social development is:

Some key elements of the vision to
work together towards achieving:

wlggus:the Wet'suwet'en must maintain
opportunities to hunt, gather food, medicine and
materials to sustain our ways

• Wet 'suwet'en carry out our stewardship
responsibilities and also house, clan and father
clan responsibilities throughout our whole lives

Wet'suwet' en follow ylntahk, ecological integrity
or resilience of the territory - especially
responsible and sustainable economic
development

•commitment to language and culture as a
priority and foundation for all programs and
services
•create a Wet ·suwet ·en social policy
framework

Decisions to follow a consensus model at the
ylhk and pdeek level

·Collaborative partnerships with outside
agencies as may be needed

lnuk nu'at'en is the basis for meaningful,

•well rounded representation in employment,
local committees and councils including women,
youth and elders

sustainable economic opportunities for the
Wet'suwet' en

Wlggus also means respect for interdependent

nature of relations to the land as basis for
Wet'suwet'en wellbeing and strength

UNBC MAFNST

•Lh'tis, a strong person, as the basis for a
service model
•Job creation leads to a more diverse and
locally based economy with focus on
sustainable livelihoods to reduce social
inequities
•Adaptive learning model for ongoing
monitoring and evaluation

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Appendix 1: Relationships between ama' andzi",
belonging & peace
"Indicators are measurements (i.e. statistics) that tell us about the present state of
something that is important" (Graham: 4).
Relationships between ama' andzi: belonging and peace
Wet'suwet'en Community Needs Assessment (Office ofthe Wet'suwet'en 1995):
Indicators:
Health- Chapter 7:
Emotional Health:
• Living alone; as an adult, senior or youth
• Family connections; number visits in last 2 week period
• Social; number of visits with family, friends and neighbours in last 2 week
period
• Personal activities; had enough to do all of the time; seniors level of
leaving the house everyday; level of feeling lonely
• Community safety perception; feel part of the community; feel safe to
walk in community during day or night
Hagwilget and Moricetown Child & Family Services Agency: Needs Assessment
Report (Office of the Wet'suwet'en 2004)
Hagwilget and Moricetown:
Indicators:
• Community you usually live in; Length of residence
• What community do you feel the strongest connection to (i.e. belonging)
• Level of family involvement with child protection social workers
Other indicators:
Community based:
• Sense of belonging contrasted to social exclusion
• Labour force: participation rate, types of work; seasonal, SN DS labour
market statistics
• New employment opportunities; new jobs per Community Futures
Development program created in past five years (related to
Wet'suwet'en or Moricetown and Hagwilget) (MacKendrick & Parkins:
13)
• Education; (both Moricetown independent school and public elementary
schools in the Hazelton and Smithers districts,) and post secondary
o FSA reading writing and mathematics outcomes (Grade 4 & 7);
exemption levels of first nation students
o minimal levels of individual education plans (limited number of

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•
•
•

streaming of Wet'suwet'en students)
o graduation rates
o access to trades and certificate programs
o post-secondary enrolment and level of completion
o Wet'suwet'en curriculum (i.e. Herbarium project)
o Wet'suwet'en language programs from kindergarten to university
o use of Wet'suwet'en knowledge, cultural practices being shared
o sense of belonging, anti-racism (teaching diversity and respect for
all)
o anti-bullying; inclusion
o parental involvement in school activities; Parental volunteer
hours at school if permitted;
Population change; gender discrimination; racism (Morford: 19)
Healthy relationships and age appropriate
Access to basic community services: availability of ambulance, fire,
police and schools and alcohol and addictions services and
counselling

*Self-determination- as the most important determinant of health
Proposed Wet'suwet'en indicators: to lead a good life, lh'tis, a strong person, a
way of being, Ama' andzi: a good example (Office ofthe Wet'suwet'en; Mills;
Daly, Joseph & Main Johnson and Wet'suwet'en Elders and Speakers); is only a
short summary of a complex social system
Wet'suwet'en Knowledge (in language, kungax, inuk nu'at'en, balhats for
example):

•
•
•
•
•
•
•

Is aware of and can recite Wet'suwet'en Creation story and stories from
their House or Clan
Know of the house group and Clan names, house groups Chiefs and wing
Chiefs
Follows Wet'suwet'en protocols in public audiences, as a host or as a
visitor in another Nation's territory
Shares cultural teachings in school projects with permission and guidance
of elders, Chiefs and family members
Demonstrates healthy respect for self, others and the environment
(especially own house territory and fathers, and later in life spouses)
Cultural heritage and artefacts concerns are identified in the
Wet'suwet'en territorial plan
Participates in community based functions, surveys, and healthy activities
(CRIMSIN)

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House and Clan teachings: ama' an

•

•
•

•

•

•

•

•

•
•
•

~ belonging, peace

Taught, understands and participates in the rites of passage from birth to
death; cultural protocols for marriage, pregnancy, parenting, grand
parenting and elder responsibilities are taught by elders, Chiefs and
parents and house and clan members
Names, children receiving Wet'suwet'en names and progressing through
adulthood with more and more responsibilities; i.e. grooming
Attends Wet'suwet'en cultural gatherings, feasts as host clan, learns
roles and responsibilities as house group member, being groomed on
teachings
Taught Wet'suwet'en teachings of lh'tis, to be strong; to know and speak
the language, take personal responsibility of actions, is honest and
trustworthy, hardworking and contributing to home, school and
Wet'suwet'en house group and larger society; is taught humility, mastery
of their gifts (as seen by family and elders and father clan); taught to be
self sufficient yet shares and follows reciprocal sharing amongst
house/clan and with others; everyone receives these teachings with
special attention for those members who fall into line with a house or
chief name
Spiritual teachings from walking the land, knowing kungax, may be
reincarnated (as witnesses by family and larger house group), taught to
problem solve and be strong and resilient (as opposed to
demanding/entitlement of goods and or services); wiggus, respectful of
self, others and of all that is;
Monetary paybacks, debts are cleared as soon as possible and not
accumulated over any length of time; takes care of business in feast hall
in a timely, respectful manner following Wet'suwet'en protocols
All decisions needed are discussed and clarified before final decisions are
made in the Feast Hall by house group (with good attendance and
understanding) and possibly Clan depending on the decision at hand;
promoting inclusiveness, lifelong learning, accountability and
transparency and open dialogue under guidance and direction of house
chief and wing Chiefs following Wet'suwet'en protocols; i.e. consensus
building and strengthening consensus and keeping the peace
Any decisions do not benefit house chief directly, any and all benefits to
be shared and distributed amongst house and clan and Nation depending
on the level of benefits
Participates in Wet'suwet'en sustenance activities following house
territory protocols
Eats Wet'suwet'en foods on a regular basis
Attends culture or family camps on house territory on a regular basis

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•
•

•
•

•

•
•
•
•

•
•

•

•
•

Utilizes cabins for House members on their territory
Is aware of the location, healthiness and status of house group territory;
'walked the land'; Knows the Wet'suwet'en territory place names, rivers,
mountains, etc.;
Assists in caring for elders, neighbours in house group, and in community
as may be needed
Respectfully asks questions of elders, Chiefs, local agency staff; rarely
displays anger; house groups are engaged in decision making process,
especially youth and women (is inclusive)
Earns and demonstrates trust of family, house group, clan, community
and Nation; displays humility, gratitude and respect in life's roles and
responsibilities
Demonstrates healthy relationships and is age appropriate
Speaks and promotes Wet'suwet'en language at home, school and work
place
Participates in local bartering and trade of goods as needed
Utilizes traditional medicines and spiritual teachings under proper
guidance of a healer (as needed); knows of culturally significant areas in
house territory
Understands boundaries, rules and limitations in the home, school and
work place; families support and understand and reinforce this at home
Parents and caregivers understand healthy growth and development; age
appropriate behaviours are exhibited and taught; following
Wet'suwet'en knowledge, laws and protocols
Takes responsibility for actions throughout life; this is a key responsibility
and teaching; self-determination at a personal level, building up
resilience
Offers prayer, mediation, connections to higher power on a regular basis
Utilizes social media in a healthy, supportive manner (new moccasin
telegraph)

Father clan, ama' an

•
•

•
•

~ belonging, peace:

father clan responsibilities being utilized from birth to death; (not rely on
the band office as main support system)
Attends Wet'suwet'en cultural gatherings, feasts as father clan,
grandfather clan; participates in songs, dancing and lndeminik (spouse
role) of the feasts; practices from young childhood throughout life
Assists in caring for elders, neighbours in father clan, and in community
as may be needed
Provides guidance and advice to children and family members as may be

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needed to help correct and make right inappropriate behaviours

Ama' andzi" and peace:
• Is taught and groomed to be a good example, ama' andzi" to become a
house or wing chief
• Taught and follows lh'tis, is a strong person
• House and wing chiefs work together to keep the peace amongst the
house groups, within constraints of not interfering with each other's
business and dealing with issues that arise
• understands to settle a dispute there must be support, dialogue and
consensus building and personal responsibility for actions
• to settle a dispute agreement for restitution, action to make right again
are decided by house group, elders and possibly father clan; must be
followed

159

Ama'andzi, Belonging,
& Peace
Yinka Dinii ha ba ten

((the ways of the people of the earth"

A vision of ama•andzi", belonging and peace:

Wlggus: we are all connected, lh'tls is t he
foundation for health promotion and
education and t erritorial stewardship
lnuk nu•at•en as the basis for laws and
responsibilities to take care of each other and
the ter ri tor y

Social system is the feast house, pdeek and
ylhk are the natural system of care and

promote and teach the Wet'suwet'en to grow
strong, lh'tls

Ama•andzi", belonging, peace and restitution
are key factors to being connected to
Wet'suwet'en social system and have good
health;

Ylntahk ensures all Wet'suwet' en ar e
connected to their house territory and know
of thei fli:>use responsibilities in the feast hall,
balhats

UNBC MA FNST

Some key elements of the vision to work
together towards achieving:
·Foundational law of wiggus, sacred balance
and interdependence with all that is, is taught
and shared to all Wetsuwet 'en; roles models
including leadership follow wiggus to ensure
they are a good example, ama 'andzi"
•All Wet 'suwet'en are taught and grow up with
the teachings of Inuk nu'at'en so that everyone
knows where they belong; displays humility,
gratitude and respect in life's roles
•Natural system of care provides a system that
promotes personal responsibility, participation
and healthy relationships
•Wet'suwet'en attend cultural gatherings and
feasts and learn cultural responsibilities
•Knowing kungax, spiritual teachings from
walking the land, may be reincarnated; are
taught to problem solve and be strong and
resilient; have and live wiggus, of self, others
and all that is
•if not at peace with a problem or offense the
house chiefs/group will work to correct the
situation and bring peace to the situation

160