Ayaawx (Ts'msyen ancestral law): The power of Transformation By ...

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Ayaawx (Ts’msyen ancestral law): The power of transformation By, Patricia June Vickers INTD Ph.D., University of Victoria, 2008 Supervisory Committee Dr. Phyllis Senese, Supervisor (Department of History) Dr. Peter Stephenson, Co-Supervisor (Department of Anthropology) Dr.William Zuk, Departmental Member (Department of Curriculum and Instruction) Dr. Ewa Czaykowska-Higgins, Departmental Member (Department of Linguistics) ii
Supervisory Committee Dr. Phyllis Senese, Supervisor (Department of History) Dr. Peter Stephenson, Co-Supervisor (Department of Anthropology) Dr.William Zuk, Departmental Member (Department of Curriculum and Instruction) Dr. Ewa Czaykowska-Higgins, Departmental Member (Department of Linguistics) Abstract The Ayaawx is the ancient law of Ts’msyen people situated on the northwest coast of British Columbia. With principles for spiritual, social, political and economic relations, the Ayaawx has been taught both directly and indirectly in daily and ceremonial living for centuries. The Ayaawx holds transformational change as a natural event in human relationships with each other, the land, and the supernatural world. Yet the Ayaawx is not studied in depth in post secondary institutions in British Columbia or defined as a resource for program development by governments or a reliable resource by us as Ts’msyen people. Statistical data on Indigenous Canadians is prolific indicating the severity of suffering caused by social and legalized oppression. Indigenous peoples of Canada have received health, social, psychological, psychiatric and educational services from the federal and provincial governments for over one hundred years and yet the suffering remains inordinately high. For example, less than sixty years ago Sm’algyax was spoken by children, iii
Page 1: Ayaawx (Ts’msyen ancestral law):
Page 5 and 6: Table of Contents Supervisory Commi
Page 7 and 8: Acknowledgements I extend my gratit
Page 9 and 10: Figure 1. Gwaas Hlaam pole section.
Page 11 and 12: person and the first woman to be el
Page 13 and 14: at the soup kitchen; the death of m
Page 15 and 16: offer Indigenous philosophy, spirit
Page 17 and 18: that both the written and spoken wo
Page 19 and 20: As I consciously sat with “it”
Page 21 and 22: manifesto, 15 giving an account of
Page 23 and 24: were beaten and shamed for being
Page 25 and 26: level of being” 23 offered an und
Page 27 and 28: thirty-foot fiberglass canoe or an
Page 29 and 30: colonizer now, it was the fellow co
Page 31 and 32: Indians. Why? Was it because I was
Page 33 and 34: we need to find freedom. We need to
Page 35 and 36: journey begins only when we reclaim
Page 37 and 38: Peradventure I was born from the So
Page 39 and 40: Figure 3. “Fasting Blanket.” Th
Page 41 and 42: Smith also assisted in my understan
Page 43 and 44: unjust power exerted over others an
Page 45 and 46: Through addictions-based counseling
Page 47 and 48: thus challenging and negating the b
Page 49 and 50: in a twenty-five-page paper. Believ
Page 51 and 52: Manuscript 41 on microfilm, Prince
Page 53 and 54:
Perhaps it could best be described
Page 55 and 56:
organisms; rather, the human being
Page 57 and 58:
anking member who is able to afford
Page 59 and 60:
And the first poem on page thirty-s
Page 61 and 62:
October 14, th 2007 and met with vo
Page 63 and 64:
Initially, the sequence of chapters
Page 65 and 66:
ancestral teachings. With the intro
Page 67 and 68:
From the Attic Two hearts beating i
Page 69 and 70:
Chapter 3: Suwilay’amsk: Our gran
Page 71 and 72:
Figure 5. Delgamuukw pole section.
Page 73 and 74:
the human Princess and together the
Page 75 and 76:
stories, from the examples that Txe
Page 77 and 78:
In this principle, McKay confronts
Page 79 and 80:
The next and seventh law is identif
Page 81 and 82:
violence are natural consequences o
Page 83 and 84:
class Lik’agyet, (headman, noble)
Page 85 and 86:
than maintaining territorial rights
Page 87 and 88:
It is only through intentional, med
Page 89 and 90:
Whistles carry high ceremonial valu
Page 91 and 92:
ancestors.” 102 In the collection
Page 93 and 94:
We are responsible for maintaining
Page 95 and 96:
transform himself several times bef
Page 97 and 98:
handsome and she wanted to continue
Page 99 and 100:
opening mountain. They rested a whi
Page 101 and 102:
children, they grew very rapidly an
Page 103 and 104:
his lazy brother, Lagabula, who alw
Page 105 and 106:
going on. This account of the Chief
Page 107 and 108:
connected to the land (the hole in
Page 109 and 110:
Swanaskxw The cedar trees have burn
Page 111 and 112:
Freire goes on to describe oppressi
Page 113 and 114:
the Indigenous Canadians. 124 The f
Page 115 and 116:
In the late 1800’s “education
Page 117 and 118:
eating spoiled food or their own fe
Page 119 and 120:
have played an active role in teach
Page 121 and 122:
peoples as an opportunity to relate
Page 123 and 124:
‘Nakwaxda’xw people: the Cathol
Page 125 and 126:
achievement of liberation is that o
Page 127 and 128:
transforming the suffering that exi
Page 129 and 130:
Chapter 6: The journey: Internalize
Page 131 and 132:
50% of the students enrolled in sec
Page 133 and 134:
involve public meetings that provid
Page 135 and 136:
to eat and cannot fail to include t
Page 137 and 138:
humanity, we have lost the integrit
Page 139 and 140:
Unemployment/dependency, low gradua
Page 141 and 142:
conditioned to sub-humanity, to be
Page 143 and 144:
He’s Waiting Life like grandmothe
Page 145 and 146:
wife of the Kitselas chief, but now
Page 147 and 148:
eings.” At first the woman could
Page 149 and 150:
valley regardless. Having forgotten
Page 151 and 152:
villages. Dependency legislated thr
Page 153 and 154:
our actions would then be a reflect
Page 155 and 156:
As Ts’msyens, when referring to t
Page 157 and 158:
voiced the desire for freedom eloqu
Page 159 and 160:
oppression was not a power that had
Page 161 and 162:
In the Adaawx of Waux 180 and Txams
Page 163 and 164:
You don’t need to earn love You
Page 165 and 166:
Entrance within demanding Whose is
Page 167 and 168:
Weary from broken fingers Pierced t
Page 169 and 170:
those poles stood for, they stood f
Page 171 and 172:
family and Waap. If we are to chang
Page 173 and 174:
known teaching, the Beatitudes, was
Page 175 and 176:
we could feel that we were on our w
Page 177 and 178:
the command of God not to eat the f
Page 179 and 180:
the dry earth, Noah built an altar
Page 181 and 182:
the man. For out of the heart proce
Page 183 and 184:
Congruent with Christian teachings
Page 185 and 186:
The darkness has fallen and the dem
Page 187 and 188:
“were rich with furs, moccasins a
Page 189 and 190:
escaped. A group of Tsimshian kille
Page 191 and 192:
to the Christians at Thessalonica,
Page 193 and 194:
Brotherhood (NIB) when they present
Page 195 and 196:
to be proud of our race and of hims
Page 197 and 198:
the Aboriginal population of Canadi
Page 199 and 200:
survival of the culture and politic
Page 201 and 202:
192 Today, with the majority of Ts
Page 203 and 204:
participate fully in the economic l
Page 205 and 206:
others throughout the recommendatio
Page 207 and 208:
Figure 13. “Cedar bough.” Retou
Page 209 and 210:
transform the oppressor power of do
Page 211 and 212:
Chapter 10: Conclusion Suffering th
Page 213 and 214:
Such an act of domination has creat
Page 215 and 216:
Indigenous (or also titled First Na
Page 217 and 218:
Respect and power can be increased
Page 219 and 220:
the Indian Residential School survi
Page 221 and 222:
powerful halaayt 292 from Gitxaala
Page 223 and 224:
Commission of Canada, 296 RCAP, 297
Page 225 and 226:
216 Figure 14. Gitanyow, pole detai
Page 227 and 228:
Pg 132 “Chilkat woven robe” in
Page 229 and 230:
Cayley, David. Ed. George Grant in
Page 231 and 232:
Halpin, M.M. & Seguin, M. “Tsimsh
Page 233 and 234:
224 National Indian Brotherhood/Ass
Page 235:
Vanier, Jean. Becoming human. Toron
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