Basic Information: Origins/ Demographics/ Language/ Brief History
EXERCISE 1 - Origins/ Demographics/ Language/ Brief History
Learning Objectives
In this exercise you will become familiar with the following:
- About Tla'amin Nation Community (formerly known as the Sliammon First Nation)
- About Tla’amin Culture
- About Tla’amin Language
- Nation Logo
- Territorial Map
- Information on the Tla'amin Language
- Tla’amin Alphabet and Vocabulary
- Constitution of the Tla’amin Nation
- Links to additional Tla’amin information websites
TLA’AMIN NATION
(REFERENCE: www.tlaaminnation.com)
ABOUT OUR COMMUNITY
Our community resides just north of the city of Powell River in British Columbia, along Highway 101. Our Nation is one of the many indigenous Coast Salish tribes inhabiting the Pacific Northwest Coast. Our people are descendants of a rich heritage with a history that stretches back well over 4000 years into the past.
All of our economic and political systems along with our spirituality were based on our relationship with the traditional territory of our ancestors and their unique relationship with the land.
Our traditional territory spanned along the northern part of B.C.’s Sunshine Coast, extending down both sides of the Straight of Georgia, occupying an area over 400 square kilometres in size. This consisted of numerous permanent and temporary settlements within our borders. Our people also frequently ventured outside of our territory to trade with our neighbours up and down the coast.
Today, our community has over 1100 members with the majority living in the main village site in Sliammon. We have a young population that is rapidly growing with over 60% of our members under the age of 40.
ABOUT OUR CULTURE
Our culture today, is a fusion of modern society shaped by traditional cultural influences. We have access to all the benefits of modern technology yet continue to carry forward ancient traditions and knowledge, through our cultural practices and customs, and also expressed through various creative-art forms.
Some of these include:
Carving: skilled craftsman can carve a variety of materials like wood, stone, bone, gold and silver into various art forms. Wood carving is the most common traditional practice used to create Totem poles and other art forms. Sliammon Totem poles can be seen along the Seawalk in Powell River.
Painting: another form of cultural expression and identity. Traditional designs most often use a mix of three colours: red, black and white, with designs typically representing animals, characters, or totems of significance.
Weaving: skilled gatherers will strip sections of bark of a cedar tree and harvest suitable cedar roots with great care being taken not to harm the tree or take excess. These are then prepared into strips used for weaving ceremonial head bands, baskets, hats and other useful items.
Textiles: the creation of button blankets, vests and other traditional forms of clothing using modern materials.
StoryTelling: is the primary method of teaching and passing on our knowledge especially to our youth.
Singing, Drumming and Dance: is another form of story telling and a way to connect directly with Spirit and our ancestors.
Other cultural traditions which continue to this day include our language, traditional food (such as smoked salmon), tribal journeys in canoes, and a number of other practices centred around various events and occurrences such as the loss of a family member. Our Elders are also highly regarded and valued in our community, as the primary sources of knowledge and teachings.
The Sliammon Cultural Department and motivated community members have been preserving and promoting Sliammon’s cultural roots for decades. Their success arises from the hard work and dedication of many individuals who all share the same vision to revive Sliammon’s cultural heritage, traditions, and language and keep the culture alive.
ABOUT OUR LANGUAGE
For thousands of years the Tla’amin Language was passed down from generation to generation. There was no writing system and it wasn’t needed. The language was perfect and whole for the Tla’amin people.
While moving through the challenges of recent history, the language and knowledge began to fragment. There were many contributing factors, most of which are centred around the challenges which accompanied coexistence with the nation of Canada.
Academics and researchers that have studied the Coast Salish languages have identified five main branches from which all Coast Salish Languages stem. The Sliammon Language falls under the Central Salish branch, and is part of the Comox group which consists of 2 dialects. A Vancouver Island dialect formerly spoken by the Comox Nation and a mainland dialect spoken by the Klahoose, Homalco and Sliammon Nation. At present there is no single word used to differentiate or label the language however most agree that “Comox” as applied by researchers is not an adequate label.
The process of trying to preserve the language has been an ongoing effort that has spanned many people over many decades. The push within the community really began in the 70’s when Betty Wilson and Sue Pielle began a campaign to start teaching the language in the preschool and day care to the youth. If the kids could be taught the language at an early age it would help to revive it.
After several years Sue and Betty developed a Sliammon Language club through negotiations with the principle at James Thompson, and then began to push for the School District to incorporate the language within the school system. Working with a committee of dedicated people (Elsie Paul, Mary James, Bill Bailey, and Roy Francis), a curriculum was developed that was finally accepted as an approved course within the School District. In the late 90’s after Sue Pielle retired, Marion Harry took over teaching the language, having taught at JC Hill and Max Cameron before coming to Brooks. Throughout the early years the teachers were using phonics when trying to write the language but It became apparent that the English orthography was not a suitable substitute for Sliammon’s complex sounds and vocal characteristics.
In the 90’s Sliammon reached out to Dr Patricia Shaw, Dr Sue Blake and Dr Suzanne Urbanczyk for assistance finding an alternate orthography that was more suitable for the language. They came to Sliammon over a two week period and gave the community a crash course in the use of the International Phonetic Alphabet Orthography, which then became the new standard. Learning to use the orthography was quite a challenge and remains a challenge for many, which is why the orthography is now taught in schools at an early age.
Since the late 70’s and continuing today, Sliammon and it’s neighbors have also been visited by talented linguists that have been studying the language for many years. Honorable mentions go to Dr Honore Watanabe from the University of Kyoto in Japan, who has spent a great deal of time in Sliammon studying the language and documenting the phonology, syntax, morphology and structure of the language. Also helping over the last few decades was Dr Susan Blake who has studied Coast Salish languages and worked with Homalco in developing introductory language booklets, Dr Suzanne Urbanczyk from the University Of Victoria who has spent many years working with Klahoose, John H. Davis researcher from the University of California who compiled early recordings in the late 60’s and early 70’s for study, and Randy Bouchard and Dr Dorothy Kennedy who have studied Sliammon, Klahoose and Homalco and written many papers on the language, culture and history, and most notably the book “Sliammon Life, Sliammon Lands” (Talonbooks, 1983).
In the late 90’s the Sliammon Cultural Department, headed by Harmony Johnson, invested a lot of time and resources into the development of a language learning program for the Sliammon community. Working with Betty Wilson, Elsie Paul, and Dave and Anne Dominick, two programs were developed. These language packs come with booklets and audio CD’s and are still available for purchase from the Sliammon Cultural Department for $25/set.
At the turn of the Century after the launch of FirstVoices, Betty Wilson approached Chief and Council seeking support to begin documenting the language in the FirstVoices system. FirstVoices provided a centralised archive that was accessible to everyone online. This would become an important resource for anyone studying the language. Chief and Council approved the request and proposals have kept the work going. Randy Timothy and Karen Galligos were also instrumental at the launch of the program along Elise Paul and Dave and Anne Dominick. In the last 2 years Sosan Blaney and Devin Pielle have also become involved along with Manu Luaifoa who have helped to get other fluent speakers recorded, like Peggy Harry, Yvonne Galligos, Willie Peters, Jim Timothy, Charlie Timothy, Charlie Bob, Maggie Wilson, and Maggie Vivier to name a few.
Thanks to the ongoing efforts of a handful of people and many of Sliammon’s Elders, close to 4000 words have been documented so far. Linguistis have commented that it takes approximately 20,000 words to save a language leaving plenty of work remaining in identifying and documenting the remainder of the language.
Sliammon language classes are held weekly at various times. The Culture Department also has language CDs available for purchase. There are 2 sets available, one deals with the language and the other focuses on stories, history and songs. The language packs are priced at $25/set.
For more information on language classes or language materials please contact the Sliammon Cultural Department.
COMOX LANGUAGE
REFERENCE: https://en.wikipedia.org/wiki/Comox_language
The Comox Dialect, is also known as ʔAyajuθəm (eye-ya-joo-thum) which translates to "the language of our people." ʔAyajuθəm is also referred to as some as "q̓yʔq̓yʔɛmixʷq̓ɛnəm (The language of the human beings.)
ʔAyajuθəm was spoken by Sliammon, (Tla'amin, ɬəʔamɛn) and other interconnected Indigenous communities known as xʷɛməɬkʷ (Homalco) and ƛoXos (Klahoose).
ʔAyajuθəm, is a Coast Salish language historically spoken in the northern Georgia Strait region, spanning the east coast of Vancouver Island and the northern Sunshine Coast and adjoining inlets and islands. More specifically ʔAyajuθəm was traditionally spoken in Bute Inlet (also known as Church House), in Squirrel Cove, also known as Cortez Island, and in Sliammon, located in the area now known as Powell River.
It has two main dialects, Island Comox, associated with the K'omoks First Nation, and Mainland Comox. Whereas there Comox speaks (Vancouver Island)Island dialect, the Sliammon, Klahoose and Homalco peoples speak ʔAyajuθəm, which is referred to by some as "mainland Comox dialect". As of 2012, "The Island Comox dialect has no remaining speakers," according to Ethnologue. The language that is now spoken in by the Comox band is Kwakwala, due to the southward expansion of the Lekwiltok in late 19th century. The term comox is not an ʔAyajuθəm word, it is a Kwakwala term meaning "Plenty" "Abundance" or "Wealth".
Efforts to revitalize, rejuvenate, and revive ʔAyajuθəm have started in the Sliammon, Homalco and Klahoose First Nations. Children in daycare, preschool are being taught ʔAyajuθəm in schools on Cortez Island, Campbell River (the current city where many of the Homalco people have resettled) and is now being taught in school district #47 (Powell River). ʔAyajuθəm and is also being accepted as a second language that fulfils graduation requirements. In Powell River ʔAyajuθəm is taught from daycare through grade 12.
An community accord was signed in 2003 between Sliammon First Nation and the municipality of Powell River. The municipality of Powell River has started to place the traditional Sliammon names in addition to the settler names on signs found throughout district.
A Sliammon iPhone app was released in March 2012. An online dictionary, phrasebook, and language learning portal is available at First Voices. In addition to the First Voices site, there are ʔAyajuθəm dictionaries from Sliammon and Homalco, CD's containing ʔAyajuθəm and children's books containing ʔAyajuθəm available throughout Powell River, Campbell River and Cortez Islands.
DIALECT EXAMPLES
čɛ čɛ haθɛšt ta qʷaləp kʷut ʔakʷ nams ta ʔayʔaǰuθəms ta ɬəʔamen qaymexʷ.
We thank-you for coming to see and learn about the language of the Sliammon people.
REFERENCE:
http://www.firstvoices.com/en/Sliammon/welcome
TLA’AMIN NATION LOGO 
TLA’AMIN LANDS
The treaty land package consists of approximately 8,323 hectares of treaty settlement lands, known as Tla'amin Lands. This includes approximately 1,917 hectares of former Tla'amin reserves and 6,405 hectares of former provincial Crown land. The total land package reflects approximately 2.6 per cent of Tla'amin's traditional territory. Also, 0.97 hectares known as the Lund Hotel Parcels have become treaty settlement land.
Tla'amin Lands were transferred to the Tla'amin Nation on April 5, 2016, the Effective Date of the treaty and are owned by Tla'amin Nation in fee simple. Tla'amin Nation has law-making authority with respect to management, planning, zoning and development on Tla'amin Lands. Federal and provincial law will also apply to all lands owned by Tla'amin Nation.
Any interests existing on Tla'amin Lands prior to the transfer, and identified in the treaty, will either be replaced or continued on the Effective Date of the treaty.
TERRITORIAL MAP
TLA’AMIN CONSTITUTION
DECLARATION OF THE TLA’AMIN NATION
We are known collectively as the Tla’amin Nation and through this Constitution we declare our sovereignty and jurisdiction. We speak our Tla’amin language and are part of the larger grouping of Coast Salish peoples.
Since the beginning of time, Tla’amin people have lived on the lands that the Creator provided for our Ancestors. They lived by a traditional system of governance that as sustained us and our lands and resources for thousands of years. Our society governed all forms of environmental, social and political relations through a sophisticated system of traditional laws, as is our traditional way. It is from this proud history that the Tla’amin Nation derives our inherent right of self-government. With jurisdiction and responsible leadership, we will pursue economic, social and cultural development to sustain and improve the quality of life for present and future generations.
PREAMBLE
A constitution is not a new concept to the Tla’amin people. Our traditional teachings were the unwritten constitution that our Ancestors lived by. In creating a written Constitution, we continue to honour and uphold our Ancestral practices, teachings and core values. Through this Constitution, we reinforce the principles of respect, unity and connection to our lands and resources. We vow to keep these teachings and principles in mind in all that we do as Tla’amin people. Through this Constitution, Tla’amin Citizens and the Tla’amin Government are continuing to exercise our inherent right of self-determination. The Tla’amin Government will govern in an accessible, accountable and transparent manner. As we have always done, we continue to occupy our lands and carry out our traditional teachings that require us to be stewards of our lands and resources today and always. In upholding our responsibilities, we will continue to seek the guidanceof the Creator, our Ancestors and the knowledge of Tla’amin Elders as we protect and make decisions about managing our lands and resources. Our vision of self-government and of a healthy, self-sufficient Tla’amin Nation began
long ago with our Ancestors and our leadership of the past. Many of those who were involved in shaping and advancing our vision have passed on and we acknowledge their contributions and sacrifice. They put in place the foundation that we have built upon today. Those respected ones have cleared the path so that we, the Tla’amin Nation, could achieve our vision.
FOR FULL ACCESS TO THE TLA’AMIN CONSTITUTION AND PLEASE VIST THE SITES BELOW:
https://www.aadnc-aandc.gc.ca/eng/1397152724601/13...
http://www.tlaaminnation.com/wp-content/uploads/20...