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TRADITIONAL GOVERNNCE RESEARCH |
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Summarized and compiled by Britta Langin |
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Tsq’escen’ (Canim Lake), Xat’sull/Cmetem’ (Soda/Deep Creek), T’exelc (Williams Lake and Stswecem’c/ Xgat’tem (Canoe/Dog Creek) all have Traditional Governance Researchers on staff. These researchers have been hard at work conducting interviews with Elders and reviewing old documents in order to get a picture of what the structure of Traditional NStQ Governance looked like. There are now interim reports available from each community. What follows is a summarized account compiled of information from the four communities of what Traditional Government looked like for the Northern Secwepemc te Qelmucw. Secwepemc Organization Traditionally the extent of political organization in Shuswap society was the village or the band. There were two levels of organization: the larger band organization in place during sedentary periods (when the bands stayed in one place, generally during the winter months) and the kin or local groups. The purpose of Shuswap government can be said to be to help maintain harmonious relationships and to repair broken ones. Government is also the means by which the Society organized communal (shared), social and economic activities, as well as contact between groups. The Leadership Shuswap band society tended to divide the power and responsibility of leadership on the basis of specialized skills, ability and wisdom. There were two types of leaders: hereditary chiefs and task oriented leaders. The duties of the hereditary chief included: overseeing the band’s general welfare, ensuring that resources were properly managed and distributed, that all band members were contributing and behaving according to standard and to act as a role model. The hereditary chief was the agent of the band in dealing with outsiders. However, affiliations between bands were social as opposed to political “He (the Chief) . . . was looked upon as king or father and leader of the people, and was expected to set a good example and to act fairly in all matters” (Ray 1939: in Keener/Thorstenson 2004). The chief’s decisions and opinions were seldom questioned. The Hereditary Chief The role of the hereditary chief also extended into spiritual matters such as presiding over a gathering for the purpose of passing the name of a dead relative to one of the living. Also the Chief was presented with the first salmon of the season caught and the first berries picked. No one could eat until the chief was presented with it. The hereditary chief also presided over legal matters. His role in these matters was arbitrator and moderator (judge and referee). As the chief was hereditary, the position was passed down through the family, and on the death of the chief one of his sons (not necessarily the eldest) would become chief. The community would meet and decide which son was best suited for the job or, (if there was no son ) the chief’s brother would assume the role. Task Leaders Each band also had task leaders. They were elected because of their particular skill at an activity. Task leaders might include salmon fishing organizer, war chief, hunting chief, or chief of dances. There were two types of hunting task leaders: the first inherited his position and was responsible for regulating hunting in specific locations. For example leading people and showing them where they could hunt. “The second was a professionally trained hunter who received special spiritual, technical and physical training that involved learning the habits of the animals, tracking, and shooting the animal (Alexander 1992: 109). A fishing steward was always appointed to regulate (not necessarily restrict) the use of fishing sites. This became especially important when there were a limited num ber of sites. Fishing sites were most commonly shared among a family, but people from outside the band could also use them. In this way band members could share sites in return and gain access to important fishing sites outside their territory (Alexander 1992 in Wycotte 2004). Culture and Values NStQ culture was egalitarian (class less) and communal. That means there was no hierarchy or class divisions; divisions were merely based on age, gender and sex but did not imply classes. Food and other resources were distributed equally. There were values associated with the land and resources that were always honoured; some of these values included knowing the animals, plants and fish and their cycles, taking only what’s needed, using everything, wasting nothing, honouring animals, plants and fish as gifts from the Creator and keeping water clean. The experience and wisdom of the Elders was highly respected and the passing of their skills, lessons and legends to the younger members happened everyday. The tie to the land is an important element of traditional Secwepemc culture. “Our traditional values and customs and spiritual beliefs dictated that we lived in harmony with the land and nature” (Chris Wycotte2004). The world was created by the Old One with the help of Coyote and other Transformers. Once the earth was created, the elements, plants and animals, birds and fish and water were introduced. The Old One then led the different tribes into their countries and disappeared. Modern Government must incorporate the values of the old way of government if it is to be a successful model for the Northern Secwepemc te Qelmucw. The values that should be incorporated include respecting the land and the animals, sharing (both of resources and workload), the strength and closeness of families, and the Secwepemcstin language (which many of the people interviewed felt to be central to NStQ culture and values). Elders played a significant advisory role in the past government structure as well as being responsible for keeping families and communities together. Elders need to have a key role in the modern NStQ governing structure. In the past Elders were relied on to advise Chief and Council and task leaders, as well as passing knowledge down to the younger generations. According to the research findings, NStQ government was liberal and designed to embody personal liberties; it promoted social harmony and freedom from rulers and the elite; the family was the court. These values are in conflict with European style government and will be a key characteristic that makes up the NStQ government structure in the 21st Century. NStQ land and hunting grounds were looked upon as tribal property and all parts of the land were open to each Secwepemc, as well as outsiders. Individuals had rights but they could only exercise those rights as members of a tribe, community or subgroup. Today’s provincial and federal government view land ownership slightly differently. There are “Crown Lands” that the government takes care of for everyone’s use, but there are also private lands that people can own just for their personal use. We would anticipate that after treaty, there will be communal lands for the enjoyment of all Secwepemc as well as private lands that individuals could own; however, the NStQ Government would have jurisdiction (underlying title) over both types of lands. In conclusion, modern Secwepemc government must incorporate traditional values and ways of life if it is to be a successful model of governance for the NStQ. |
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This site was developed by Cary Morin (NSTC Public Relations/Communications Coordinator) with the assistance of Emoda Design. Any use of any materials from this site must be done with the expressed approval of the Northern Shuswap Treaty Society. Northern Shuswap Treaty Society ©2006 |
