Coastal cutthroat trout (Oncorhynchus clarkii clarkii) are the apex predator in the Capilano Reservoir. This thesis investigates cutthroat predation via bioenergetic modelling and demography, and genetic analysis of hybridization with coastal rainbow / steelhead trout (O. mykiss irideus). The bioenergetics model, based on stomach content analyses, reservoir temperature and growth rates, in conjunction with predator abundance, estimates that adult trout in the reservoir consumed 6.4% of coho (O. kisutch) smolt production in 2010. No evidence of cutthroat predation on juvenile steelhead out-migrants was detected, and a gape prey maximum of 36% of predator body length was found. Moderate hybridization rates between cutthroat and rainbow trout were detected, as well as previously unknown pure strains of adult rainbow trout in reservoir waters, indicating reservoir residualization. Cutthroat trout are currently a 'second tier' management species in the Capilano Watershed, and greater understanding and appreciation of their adfluvial-lacustrine life history will facilitate informed decision-making for trout conservation and restoration, and coho management in the reservoir and the Capilano Watershed.

This thesis examines the implications of three early twentieth-century First Nations collaborations that were produced in the context of salvage ethnography and attributed mainly to their non-aboriginal collaborators: Henry Tate and Franz Boas’s Tsimshian Mythology (1916), E. Pauline Johnson and Chief Joe Capilano’s Legends of Vancouver (1912), and Chief William K’HHalserten Sepass and Eloise Street’s Sepass Poems (1911-15). By using a versioning framework to attain a “fluid” reading across variants, I can identify the intercultural mediations across versions and attempt to engage in a form of digital repatriation. Through digital archives like Kimberly Christen’s “Mukurtu” project, these cultural documents can be repatriated and accessed only by those who, following cultural protocols, should have access. Ultimately, an analysis of variants suggests that while salvage ethnography privileged the non-aboriginal collaborators, the changeability of these narratives across versions functions to perpetually unfix these texts from a static concept of aboriginal identity.