This is an accompanying article related to a video posted under our Library Lectures. It will offer more information involved in what is said. Feel free to watch the video first, or read through the article - o 'niit!
Our history has been traumatic and tumultuous. Not too long ago, we faced persecution, plagues and genocide, but despite all that - Tsm'syen remain. However, we are lost or disconnected as we try to come to grips with this modern age. This instalment of the Library Lectures may offer insight as to why we are so divided and what we may do to restore our wellness and Ootsin [spirit].
The wonderful history of our people may be overshadowed by the crushing of our culture and souls, but be assured, it is alive and well - all around us. Most are not aware of our true identity. We just need to reconnect with it.
Other indigenous peoples have found ways to preserve their agency. Take the Māori, for instance. Wii Gwinaath [henry green] extols the amazing efforts put forward by our friends in the lower hemisphere. Their sovereignty is still very much intact as they contribute a significant portion of New Zealand's economy despite consisting of only 15% of its population - lusanaałisk!
Such industriousness could be exercised within our Lax Yuup (link connects to "Lax Yuup'm Gitsiis", but principle applies to all Tsm'syen in their respective Lax Yuup).
Large sums of money were put forward to establish cultural institutions - as may be seen with the Māori. Unfortunately, certain machinations within our nation put a stop to that...
Henry briefly covers that settlers were quick to marry into Sigid'm Hana'ak [different women] to secure their enterprise and not be scrutinized by the Pte'ex [phratries - clans].
Further, $20 in gold was paid to individuals to symbolically "chop down" Pts'aan (falling under Gugwilxya'ansk - to be passed down for all time distribution), some time after 1901. Many efforts were made to discredit our rightful claim to the land and connection to the heavens.
Lekagyet [henry green] goes on to recount Maalsk [narratives - stories], which involve his father and grandfather traveling along Gitnadoix [peoples alongside the loud & swift river].
Here, we have photo of a Galuunłk [bentwood box] which Henry made. Going by his father's (who was 4 years old at that time) description, this is Henry's interpretation of what carved figure they may have seen in Gitnadoix.
🌘 Nax Nox [supernatural uncontrolled power or being] abound within Tsm'syen. Perhaps you've encountered one yourself...?
It is explained in the video what rituals were performed in order to display respect to the Nax Nox; Burnt food offerings are a common way to bring resolve into many situations, including loved ones that have passed on.
Henry's father was intended to stand in two tribal groups. A practice done often when house groups come near their end or no willing participants remain within the tribe: Lagax'lihaytk [stand in two clans].
Lekagyet - Silgyet - Uks'gipayk Laxskiik [percy (bryant) green] spent most of his days on the river, outside of the village, living off the land and abiding by traditional ways. As a child, he moved the Ala [smoke hole board] which controlled the flow of smoke within the Wii Leks'm Waap [big house].
Henry spoke of his 8 siblings, counting his brother: Ed Bryant, who also lived a rich, traditional life.
Lekagyet - Silgyet - Hagwil Gaax [ed bryant], was taught the expansive translations of Sm'algyax for there are many layers and Adaawx to unpack within a single word. Although he is not a fluent speaker, his understanding is of a greater degree when it comes to application of the language.
Most were punished for speaking Sm'algyax during their stay at Residential Schools. This severely hampered our ability to retain and comprehend it. Children would come back as young adults having lost the ability to speak Sm'algyax, or no knowledge of it whatsoever. A sad state of affairs. Now, only half a dozen fluent speakers remaining within Tsm'syen. There is still hope for the future - it is up to us...
There was a time when 19 tribes existed within Tsm'syen. Some have gone extinct, others have been disbanded.
There were 9 specific tribes which were considered Tsm'ksye'en [those inside - river of mists - juice of the clouds], later shortened to Tsm'syen. This name was bestowed upon us by, Sim'oogit'm Laxha [real declarer person - of - heavens] which were:
Survivors on Sganis'm Xpi Suunt (Tsm'ksye'en):
Gitlaan [peoples that originate from a place that resembles, or looks like two canoes passing at the stern]
Gillutsau [on an island on the inside of Kala Ksye'en at the Lutsaaw (a way inside) - along a river bank because of swift waters midstream]
Gitwilgyots [peoples of the kelp - the type used for herring spawn]
Gitnadoix [peoples whom inhabit alongside a river - described as being noisy with swift currents]
Ginaxgangiik [peoples of the hemlock]
Gispaxlo'ots [peoples of the place of red elder berries]
Gitando [peoples whom built and fortified their houses with Andoo (the main posts used to secure and hold in place fish traps, salmon weirs, nets)]
Gitsiis [people of the place of the seal trap]
Gitzała'ał [peoples of the shrubs]
Gitwilksi'ba was a warlike tribe that were disbanded shortly after contact due to their confrontational nature. Their peoples were relocated in surrounding nations such as Gitxsan & Wetsueweten.
Wil'naatał [interwoven matrilineal blood-ties], is a central principle to Tsm'syen culture and is wonderfully articulated in Greening, S. (2011). Raven bloodties, tsimshian identity: An autoenthnographic account of tsimshian wil'naatał, politics, pedagogy, and law [Masters Degree, University of Northern British Columbia].
Wil'naatał ties nearly all aboriginal peoples together. Our matrilineal history stretches back to the time of the heavens. Current Tsm'syen identity is hindered by geographic constraints - most focus on merely what land they are born in, much like Western sentiments. Our true identities go back to our mother's Gug'wilya'ansk, her origin story, her roles, duties and responsibilities within the nation/tribes/clans/house-groups/peoples of the coast. This along with the Wilksi'waatk [where one comes from - father clan], creates an immensely powerful bond that transcends artificial borders and is not fully practiced in todays original people.
Henry briefly touches on Ootsin [spirit - exploring wellness].
When following Ayaawk, truly honouring our mothers and fathers, being a steward of the land and giving thanks to the Creator, we fill ourselves with a sense of peace and wellness. This is known as Gatgyet [personal empowerment]. Our will becomes pointed and wisdom pours into our actions. It is a remarkable, subtle, yet profound transformation that breathes vitality into our soul.
Sim'oogit Hayḿaas [chester moore], spoke of the common modern issues (our peoples turning away from our true identity to pursue Western endeavours), and offers insight into the greater details and levels of Luulgit [feasting - political - ceremonial].
Chester Moore was nearly taken into the harrowing Residential School system. In fact, he was - at first - despondent that he could not join his friends as they were taken away from their families. Little did he know, he was to be given an invaluable wealth of knowledge from his elders - a legacy that shines brightly to this day.
This concludes the accompanying article to Library Lectures: Episode 2! More videos and articles are to come. Keep up to date with upcoming events and content as we Rekindle the Clans and wake the sleeping giant that is Tsm'syen!
Toyasüt 'nüün!
Chester Moore's withdrawal from the "line up" by his ancestors is arguably one of the most significant moments in time that continues to contribute to the valuable knowledge to our future ancestors. I am so proud of all the the work done by the few... imagine how far we can go with a few more?