http://blogs.nwic.edu/briansblog/files/2014/07/phd_mar_05_final_small_viu.pdf

COAST SALISH SENSES OF PLACE: Dwelling, Meaning, Power, Property and Territory in the Coast Salish World

The indigenous peoples of the Northwest Coast of North America are widely believed to have been true “hunter-fisher-gatherers,” lacking plant cultivation of any kind. This depiction of the region's indigenous inhabitants emerged within early colonial accounts and was perpetuated within the literatures of geography, anthropology, and archaeology. Still, there is ample evidence of plant cultivation available from archival, archaeological, and ethnographic sources. In particular, the peoples of coastal British Columbia created large gardens of edible estuarine plants, using sophisticated indigenous technologies. The oversight of these practices in written representations of the region reveals consistent patterns of bias, emanating from the agendas of colonial agents and early academics alike. In turn, this bias has undermined aboriginal traditions of cultivation and indigenous land claims.

Rethinking Precolonial Plant Cultivation on the Northwest Coast of North America

The First Nations (Da ‘naxda ‘xw) village of Kwalate, Knight Inlet, British Columbia was located along the shore of a funnel‐shaped bay. Archaeological investigations show that this was a major village that stretched 90 m along the shoreline and was home to possibly 100 or more inhabitants. Oral stories indicate that the village was completely swept away by a tsunami that formed when an 840‐m high rock avalanche descended into the water on the opposite side of the fjord. Shipboard geological mapping, combined with empirical tsunami modelling, indicate that the tsunami was likely 2 to 6 m high prior to run‐up into the village. Radiocarbon dates reveal that the village was occupied from the late 1300s CE until the late 1500s CE when it was destroyed by the tsunami.

Destruction of the first nations village of Kwalate by a rock avalanche‐generated tsunami

Knowing Home attempts to capture the creative vision of Indigenous scientific knowledge and technology that is derived from an ecology of a home place. The traditional wisdom component of Indigenous Science—the values and ways of decision-making—assists humans in their relationship with each other, the land and water, and all of creation. Indigenous perspectives have the potential to give insight and guidance to the kind of environmental ethics and deep understanding that we must gain as we attempt to solve the increasingly complex problems of the 21st century.Braiding Indigenous Science and Western Science is a metaphor used to establish a particular relationship. Linked by braiding, there is a certain reciprocity. Each strand remains a separate entity, but all strands come together to form the whole. When we braid Indigenous Science with Western Science we acknowledge that both ways of knowing are legitimate forms of knowledge.The book provides a window into the vast storehouse of innovations and technologies of the Indigenous peoples who live in Northwestern North America. It is our hope that the Indigenous Science examples, research and curriculum models will inspire deep reflection regarding the under-representation of Aboriginal students in the sciences. It is intended that the rich examples and cases, combined with the resources listed in the appendices, will enable teachers and students to explore Indigenous Science examples in the classroom, and in addition, support the development of curriculum projects in home places.

Knowing Home: Braiding Indigenous Science with Western Science, Book 1

Conventional wisdom suggests that the peoples of the Northwest Coast did not cultivate plants prior to European contact. Considerable evidence suggests the contrary, however, particularly the well-documented practice of estuarine root gardening among the Kwakwaka'wakw and other indigenous peoples of the region. These gardens were maintained through transplanting, weeding, selective harvesting, soil modifications, and the production of mounds or low terrace-like structures within individually demarcated root plots. The scholarly oversight of these practices can be attributed to a number of biases rooted in the colonial and academic agendas of the late nineteenth and early twentieth centuries. In turn, scholarly legitimation of the region's “nonagricultural” label has served to undermine indigenous land claims on estuarine sites into the present day.

Plant Cultivation on the Northwest Coast: A Reconsideration

Kwakwaka'wakw perspectives, Gloria Cranmer-Webster and Jay Powell The Kwak'wala language and writing Kwak'wala, Jay Powell Kwakwaka'wakw settlement patterns 1775-1920, Robert Galois Gazetteer of Kwakwaka'wakw settlement sites and Kwakwaka'wakw origin narratives - Gilford Island, Knight Inlet, Kwakiutl, Lekwiok, Nahwitti, Nimkish, Northern tribes, Quatsino tribes.

J. V. Powell

Papers

Kwakwaka'wakw Settlements, 1775-1920: A Geographical Analysis and Gazetteer