Thesis (M.A.) - Simon Fraser University, 2005. / Theses (Dept. of Sociology/Anthropology) / Simon Fraser University.

Thesis (M.A.) - Simon Fraser University, 2005. / Theses (Dept. of Sociology/Anthropology) / Simon Fraser University.

Indigenous Nations, like the Secwepemc, look to their Creation Story to describe how we came to be on our land. The Creation Stories describe and define who we are as Indigenous Peoples living with laws which guide our conduct among each other and with others. The Creation Stories of each of the Indigenous Nations, and the Secwepemc Nation, is our Constitution. These Constitutions speak to the powers and authorities that are exercisable by those within the Secwepemc Nation, like the St’exelcemc. The family units are the foundation of the St’exelcemc. For the purposes of this thesis, these family units, individually and collectively, exercise the powers and authorities over St’exelcemc child safety. For a long time now, the St’exelcemc child safety laws have been eroded by federal and provincial authority to make it seem like the St’exelcemc abide only by state child welfare law. This thesis sets aside this Canadian legal mythology and demonstrates the continued exercise of St’exelcemc child safety laws despite their erosion by state law. And, this thesis is also about the necessity of reviving and revitalizing the customs, traditions and practices of the St’exelcemc in every area of our lives as a nation-building movement. In order to achieve this vision it is important to draw on the ‘living sources’ to help identify and define these laws. In this thesis, the St’exelcemc child safety laws are drawn from the stories and memories of St’exelcemc living sources, the Elders and Junior Elders, who are transmitting their knowledge for the benefit of the stsmémelt and im7imts of future generations. The legal concepts and principles of structure, observation, discipline, stories, listening, respect, sharing, helping, spirituality and silence are captured in the Secwepemc term ctk’wenme7iple7ten which means law or rule. The literal translation of ctk’wenme7iple7ten is “all the law, all the power one might have.” Custom adoption is one special area of St’exelcemc family law which is a familiar and demonstrable exercise of St’exelcemc jurisdiction in the area of child safety. St’exelcemc custom adoption ensured the safety of children: by tradition where they were placed with grandparents as a form of old age security, endurance of the traditional economy, and transmission of cultural and traditional knowledge; in the event of a marital breakdown, neglect, or abandonment; and where a couple may have been unable to conceive, or where the birth father gave up his parental responsibilities. Custom adoption also played a major role in maintaining the hereditary lineage for the governance of the St’exelcemc, which continued until 1958. The St’exelcemc law of banishment for the safety of children and families is implemented today by deliberation at general band meetings and band councils meetings, and formally recorded in band council resolutions. This revival and revitalization of child safety law is essential for St’exelcemc individuals, family and government to ‘put things right’ for the health and well-being future generations – like Coyote and Old One did in the Secwepemc Creation Story. / Graduate

Thèse (M.A.) -- Université Laval, 2008. / Bibliogr.: f. [191]-208. Publié aussi en version électronique dans la Collection Mémoires et thèses électroniques.

The primary objective of this study is to explore the social functions of drumming and singing based on the perspectives of three Northwest First Nations teachers named James (ʔUu-Kwa-Qum) [pronounced: OO-Kwa-Koom] Swan of the Ahousaht Nuu-chah-nulth Nation, Ax7wil [ACKh-wheel] of the Secwepemc [She-KWE-pem] and St̓át̓imc [Stat-lee-um-c] Nations, and Spuska7 [SPU-skah] of the St̓át̓imc Nations. It further aims to determine whether the author’s etic, or outsider, perspective on function can contribute new and useful insights into how drumming and singing function in diverse First Nations cultural contexts. Community involvement prior to the initiation of this study constituted a fundamental methodological step. Such involvement resulted in the acquaintances of James (ʔUu-Kwa-Qum) Swan, Ax7wil, and Spuska7, and facilitated participation in certain drumming and singing practices. Following processes of request for teachings and ethical and informed consent, interviews were conducted with James, Ax7wil, and Spuska7, which were transcribed and used as primary resources for this largely biographical study. The method of collaborative ethnography was applied, with each chapter being provided to the respective teacher for editing three weeks prior to a follow-up editing meeting. The combination of interview data and participatory research through community involvement resulted in a unique merging of observation, experience, and interpretation from three distinct perspectives: an intercultural perspective, between Nuu-chah-nulth, Secwepemc, and St̓át̓imc First Nations; an interpersonal perspective, between James, Ax7wil, and Spuska7; and an etic perspective, from the author’s analysis of data observed, experienced, and collected. Two main conclusions were drawn from this multivalent approach: firstly, while purpose and function, as defined from emic, or insider, perspectives were often analogous, the author’s etic analysis frequently defined functions distinct from purposes emically described. This difference was tentatively attributed to the fact that function, that is, what drumming and singing effectively do for those involved, may not be fully experienced by those lacking cultural background and understanding, and thus analysed and defined according to broader criteria. Secondly, it was suggested that from the author’s etic perspective, though the purpose of diverse drumming and singing practices according to the teachings of James (ʔUu-Kwa-Qum) Swan, Ax7wil, and Spuska7 were multifarious, a general overriding function was found to be the strengthening and affirmation of specific social relationships. / Graduate

Thesis (M.A.) - Simon Fraser University, 2005. / Theses (Faculty of Education) / Simon Fraser University.

Insérée une première fois au sein des circuits internationaux du capital mercantile à l'époque du contact, puis coupée et prise en charge politiquement lors de l'établissement du régime colonial britannique au milieu du 19e siècle, la nation autochtone Secwepemc de la Colombie-Britannique est aujourd'hui à nouveau confrontée quotidiennement avec les termes et les exigences de l'économie mondiale. Plus qu'un espace économique autonome, l'économie mondiale se présente aussi comme un nouveau lieu signifiant pour la lutte politique historique de cette nation. En insistant sur les rapports de pouvoir et de résistance, ce mémoire retrace les expériences locales qu'a eu la nation Secwepemc avec l'économie mondiale depuis le contact et, plus particulièrement, avec la manifestation toute contemporaine de cette dernière sur son territoire ancestral sous la forme d'une station de villégiature administrée par une compagnie touristique transnationale.