
Squamish Nation placement worker Jeanette Baker addresses the students at Queen Mary elementary about environmental stewardship during the afternoon of the school's salmon blessing. Daniel Pi photo
Jeanette Baker doesn’t have time to stop. The guests for the salmon blessing will arrive shortly, and the last bits of artwork need to be hung, the gifts laid out, the blankets folded neatly on the table. She needs the kids to focus, a tough assignment when they’re this excited.
In 10 minutes the gym will be packed with kids, all 400 at the school and every teacher. Distinguished guests will include the principal Mr. Reid, two hereditary chiefs from the community – Ian Campbell and Floyd Joseph – plus Squamish Nation council members, representatives from the school board, and parents too.
Quentin Nahanee and his brother Marcus burn off some energy as they dart around the empty gym, reliving their favourite body slams from the amateur wrestling match Friday night at the Chief Joe Mathias Centre. Their cousin Tristahn Nahanee circles the pair, lobbing affectionate jibes, teasing the boys about girls they like.
“Did you know that all of us are cousins?” exclaims Latisha Jefferson, pointing to the 10 or so kids scattered around the gym at Queen Mary elementary.
These kids, most around 10 or 11 years old, take guided reading class together with Jeanette, studying the Squamish Legends reader (the story of Qalqalil, the cannibal woman who roams the North Shore mountains, and the story of how Raven stole the light from Seagull are big favourites). With Jeanette, the kids perform plays in the community and study other indigenous cultures from around the world. They just finished a unit about the Maori people.
When they call themselves cousins, it could mean close friendships, direct family ties or ones that go back generations. Most importantly, it denotes community.
“A lot of families on the reserve have grown up together. There’s a tight sense of community,” explains Brad Baker, Carson Graham teacher and Aboriginal education liaison for the district. “My best friend’s grandparents are like my grandparents; it’s about taking care of each other.”
“We’re all family. We’re all related,” explains Jeanette.
Today these closely-knit kids will share a Squamish ceremony with their school. Events like this happen a few times every year at Queen Mary and some other schools in the district, as encouraged by Squamish educators and district staff in the Aboriginal Education Enhancement Agreement laid out three years ago.
That agreement, one of 43 in the province, outlines collaborative plans for schools and classrooms where all Aboriginal students in the district feel safe and respected and where the children have the opportunity to share their culture with the other students.
Whenever an opportunity like this salmon blessing comes up, says Baker, her students line up to participate.
“They want to understand it (the ceremonies),” she explains. “It’s important to stand up. It’s being able to share with people who they are and where they came from – the families they come from, the clan they came from. It gives them strength.”
Learning to say Skwxwu7mesh
Nearly hopping from foot to foot with excitement, Latisha and Francisco Wagemann show a handful of other kids how to pin the laminated cedar hat drawings to the walls around the gym. The Nahanee boys throw one another a few quick elbows, grabbing a stack each and getting down to work, too. Jeanette helped them make these drawings last year, and several classes in the school contributed as well, decorating the halls for National Aboriginal Day in June.
This year the kids have coloured little salmon fry drawings to populate the walls, in honour of the two tanks of coho that will call Queen Mary home until the spring, one tank out in front of the main office, the other in Mrs. Stearn’s Grade 1 and 2 classroom. Then they’ll be released in Mosquito Creek come spring – hopefully.
The last time Queen Mary fostered salmon, the kids were devastated as one after another of the hundreds of tiny fish dropped to the bottom of the tank.
Only seven survived the mysterious blight.
So this year Baker and her classes decided to do something to help the salmon: a blessing and a ceremony where all the students will promise to look after the little fry.
One week before the big day, Jeanette’s class practices a salmon song with district support worker Latash (Maurice Nahanee). He wrote the song and gifted it to the school.
Francisco counts them in by slapping on the table, one, two, one, two.
It means “Welcome home salmon people. Take care little ones. Take care salmon people.”
“Here’s a word for you guys,” says Latash. “Schayilhn” (pronounced Shy-al-thin).
Salmon.
“It means to give of oneself for food.”
“Does that mean all fish or just salmon?” Francisco leans in closer.
“It’s to honor the salmon people,” says Latash.
As they set up for the assembly, Francisco and Latisha wonder with some other kids when they’ll get to sing Latash’s salmon song today.
Jeanette hurries over to the group.
Boys, she says, summoning the Nahanee trio and a couple other kids from their work with the cedar hats, come here.
“This is for the guests,” she pulls thick pill plaid blankets from her bag. “One blanket and one headband go to one person.”
As he aligns the blankets, the older Quentin mutters for the younger Marcus to pay closer attention. Marcus looks sharp.
“Each witness gets two quarters.” Baker plunks a margarine tub of coins on the table.
Latisha and Francisco watch carefully. They remember that at Squamish gatherings, some people act as witnesses, “like the newspaper,” says Latisha.
Witnesses tell the other Nation members what happened. It’s an honour and a responsibility that forms a pillar in the traditional Skwxwu7mesh (sounds like Skwa-hoat-mesh) oral culture – the Nation worked with a linguist in the ‘60s and ‘70s to create an alphabet for the fully oral language.
In language classes at schools around the district, elder and language teacher Alroy Baker, also known as Bucky, has the students repeat the word after him.
“Skwxwu7mesh,” he’ll say slowly.
“Skwxwu7mesh,” they’ll test in staggered unison.
“It means ‘the people of the river.’ How did we travel before, does anyone know? Did we walk, did we drive, did we use horses, did we use big balloons?”
The kids giggle.
“What did we do?”
“Walk?”
“What else?”
“Canoes?”
“Canoes,” he nods his head. “We had some small canoes and some really big canoes… The one we paddle in (are) about 40 feet long, a thousand pounds. Some even bigger than that and that’s how our people traveled.”
“So Skwxwu7mesh, can you guys repeat that again?
They do, this time with more success.
“And it means Squamish, people of the river.”
Where do salmon keep their money?
In the halls builds a crescendo of little voices, long lines of kids streaming out of classrooms at Queen Mary.
The Nahanees discuss the handing of quarters while Jeanette outfits Malcolm Paull and Brian Skellenger with blanket wraps and headbands. The two boys will stand at the doors to greet the guests today and they scurry to get set up before the first visitors trickle in.
Speaking softly, their hands folded and their eyes wide, Francisco, Quentin and Latisha sit at the front of the gym with the blankets.
Jeanette, in her cedar paddle jacket, introduces hereditary chief Ian Campbell.
“My name is Xalek, and Xalek was the third son of Kitsilano … I come from the Squamish and Musqueam peoples.
Huy chexw a.”
He tells a joke.
“Before we start, does anyone know where salmon keep their money?”
The younger kids shake their heads.
“In the river banks!”
Giggles.
Queen Mary principal Bill Reid chuckles appreciatively, noting, “You have to be a chief to pull off a joke like that!”
Campbell, lead negotiator for the Squamish Nation, works more with government and business partners these days, but has a long history as an educator and ambassador in local schools.
“It’s crucial for Squamish kids to learn how to apply traditional knowledge – language, stories, traditions – in modern contexts,” he says.
Campbell sees the future of the Nation as “an ancient culture of professionals and entrepreneurs,” an evolving organism rooted in the stories and legends of its ancestors.
“We will assert our own self-determination and along with that comes a resurgence in culture … we have to move away from blame and shame and judgement. The way we do that is a recognition of our territories and our community, supporting one another, inclusiveness.”
With 60 per cent of the nation under the age of 25, inclusive education and what some support workers, like Latash, call “culture transmission,” is paramount to the future of the Squamish Nation.
“I see us as relay runners,” Campbell explains later. “Ultimately we have to pass on the baton or the eagle feather to our future descendants.”
The history of the Squamish people and the stories and traditions of the lands here should be front and centre in local schools, he says. “There’s an ancient culture in this land and we should all take ownership.”
For the kids today, that means welcoming the return of new life.
Campbell sings a canoe song while Quentin, Latisha, Francisco, Malcolm and Brian brush the salmon mural with cedar boughs. The 400 students pledge to look out for the creatures.
Then Campbell asks the kids which animals like to eat salmon.
Bears!
“What else likes to eat salmon?”
The kids shake their heads.
“I know one: eagles love to eat salmon, right? … We see two or three thousand eagles in our rivers along Squamish coming down to catch the salmon.”
What about in the water, what else eats salmon in the water? You in the back, shout it out.”
A Grade 5 boy yells “Orca!”
“Orca! Absolutely,” encourages Campbell. “They (salmon) have a hard life. So many things are always trying to eat them.”
A moment later the gym is teeming with dancing kids. Campbell sings one of the nation’s chief songs, originally by Jimmy Jimmy. Today he modifies the song to get the kids moving. The middle-ages mimic the Grizzly Bear, led by Jeanette and her students. Other students dance as Yew yews (Killer Whale), and Spakwus (Eagle). The youngest ones dance as the salmon people, slapping their hands at their sides and jumping on their tip toes.
Malcolm Paull is right into it, leading the kids from the front of the gym, bopping around Campbell in huge leaps, his headband slipping down his forehead.
“Schyalihn – the salmon people!” calls Campbell.
When the gym empties, Latisha and Francisco discuss the fish.
Francisco’s little brother is in Mrs. Stearn’s class, so he’ll be able to keep a close eye on the one batch.
“And yah, we’re going to watch them in the tank too,” says Latisha of the fish outside the office. “I’m happy the salmon are going to live.”
Imagine each of their Squamish words as an endangered, little salmon fry. Chief Campbell, Jeanette Baker and a whole community of elders, leaders and education workers are doing everything they can to give them a fighting chance. With 3,500 Nation members and only 12 fluent speakers, the language in the Coast Salish linguistic grouping is classified as critically endangered. In less than a decade many of the words could be gone forever as the fluent elders pass.
But the Squamish say they won’t settle for that.
Alroy Baker explains, “The language and the culture go together – that’s what our old people, our elders say. Without the language there’s no culture and without the culture there’s no language.”
To Campbell, there’s “absolutely” an imminent crisis. “The language is in peril for sure. But it’s not a new story. If I look at my own mythology one of the universal stories is the great flood … each time, it’s cyclical.”
Next week, Squamish leaders, educators and students tell the story of language and culture revival and what they’re doing to protect the Squamish legacy. It begins with a 30-day canoe voyage to Bella Bella, over 15 years ago…