This thesis explores the interrelationship between the disintegration of traditional culture among the Haisla of Kitamaat, British Columbia, and that group's participation in the Industrial economy of the Northwest Coast. Initially, the ecological dimension of ranking and chieftainship in traditional Haisla society is examined. It is proposed that localized variability of resources was sufficient to create shortages within village groups or sub-groups, which would require the intervention of a regulatory mechanism such as chiefly redistribution. This regulation of resources promoted the establishment of populations consistent with the high average productivity of a region rather than the more variable productivity of individual sites. High status accrued to those who, because of the greater regularity and reliability of their resource holdings, were able to act as donors more often than less favoured groups or subgroups. The disintegration of this system coincided with the natives' participation in the industrial economy of the coast. This participation is examined in terms of the extent and type of merchantable resources in the region; their accessibility and availability to native producers; the number, type, and location of markets; prevailing prices and potential income; compatibility of various occupations, both with each other and with traditional subsistence activities; and, the socio-political implications for the natives of their participation. (The removal of the chiefs from the apex of the economic system was initiated by the decline in importance of traditional resource sites, as population decline reduced the exploitative pressure on the resource base that the large aboriginal population had exerted The Haislas participation in the industrial economy further undermined aboriginal social organization by establishing a system of resource exploitation that was independent of the traditional political structure and the services of the central figures. Access to resources and wealth became governed by factors outside the chiefs' control, and in fact placed them in the same economic position as anyone else, in that success became due to personal characteristics, such as skill or stamina (or luck) rather than social position.) Two non-economic factors contributory to cultural change, Missionization and severe population decline, are examined.) The establishment of an evangelical mission among the Haisla promoted change in two ways: the missionaries themselves were often bent on eradicating all forms of native culture that they considered incompatible with their teachings; in addition, by establishing separate mission settlements, they provided a sanctuary in which innovative social forms could be adopted, enabling novel adaptations to prevailing economic or political circumstances to proceed relatively unhampered by conservative pressure or reprisals. The population decline enforced a receptivity to social innovation even among traditionalist elements, who were obliged to countenance manipulation of the social system in order to maintain some semblance of continuity in the face of depletion of the social units and disruption of lines of succession. These innovations were elaborated by reformist elements, which contributed further to the dissolution of 'pure' native forms. The eventual replacement of the traditional matrilineal system by the European bilateral one was preceded by an extended period in which both systems operated simultaneously. This process is considered, focussing on changes in the traditional system of named, ranked statuses and their transmission via the potlatch. / Arts, Faculty of / Anthropology, Department of / Graduate

Haisla Nuuyum is our way of life and laws and includes knowledge of place, seasons, weather, feasting, and oolichan fishing including cultural practices that are important to sustain our Nuuyum. Throughout this dissertation work, I examine whether our Nuuyum and its philosophical underpinnings can intertwine and have a productive relationship with contemporary forms of leadership and Chief and Council governance systems. I draw on old Haisla stories of place and identity to examine how they affirm our governing responsibilities within contemporary community leadership. I show how our cultural practices have been affected and have shifted through colonial encounters. I argue that despite the effects of colonialism, the philosophical underpinnings of our Nuuyum have remained at the core of who we are as a Haisla people. This dissertation work is a compilation of published articles and as such, is organized thematically. I introduce each article to weave together the elements of Nuuyum. / Graduate / 0422 / 0326 / 0740 / jlgreen@uvic.ca

Thesis (M.R.M.)--Simon Fraser University, 1995. / "This is an authorized facsimile, made from the microfilm master copy of the original dissertation or master thesis published by UMI." Includes bibliographical references (p. 83-91).

The study is an archaeological biography of the G'psgolox totem pole told from the Haisla people's perspective in Canada and adopts cultural relativism and the theory of ontology to highlight their experience and perspective on the repatriation process of the G'psgolox totem pole. The research has been limited to studying the totem pole only based on an emic perceptive, the Haisla people, and departures from secondary sources consisting of films, Haisla organizations websites, and literature where they shared their experiences. For the Haisla people, the G'psgolox totem pole is not like all other totem poles erected during their traditional potlatch ceremonies. This pole was created when Hailsa culture, society, traditions, beliefs, and identity were dying out due to, among other things, the European colonization and the consequences that it brought with it, such as "The Indian Act" in Canada. This act aimed to eradicate the country's indigenous cultures and inculcate the "white way," which turned into a mass extinction threat to different First Nations in Canada, such as the Haisla people. Therefore, since its creation, the G'psgolox totem pole has immeasurable value for Haisla's people since it symbolizes survival, strengthening of Haisla's culture and identity after almost disappearing. However, the pole was taken without consent ending in Sweden, which affected Haisla society and led to a series of international events, where the Haisla people strived to repatriate the G'psgolox totem pole to its origins. Previous studies of the repatriation process have, with some exceptions, mainly adopted the Western perspective, giving only the Western reality of the events, distorting the arguments in the repatriation debate to its advantages. The study shows that Haisla has a holistic perspective on their surroundings where everything is integrated, connected, and influences each other through time and space, including tangible and intangible material and across the living and spiritual world, which differs from the Western perspective, and more when it comes to the understanding of the value of cultural heritage. Therefore, through the repatriation process, the Western beliefs clash against Haisla's reality and value over their cultural heritage. Although this, the Western way tended to dominate the whole repatriation before, during, and after the process, minimizing, in this case, the Haisla peoples perspective and the cultural value that the G'psgolox totem pole could bring to them.

The aim of this thesis is to identify what actions of change museums have taken to adjust to the ebb and flow of societal norms and values. The empirical evidence is based on three case studies of objects in three museums: the Birka warrior from grave Bj-581 in the Swedish History Museum in Stockholm, the G’psgolox totem pole in the Museum of Ethnography in Stockholm, and the Benin bronzes in the Museum of Ethnography in Stockholm and the British Museum in London. Through observations of objects and exhibitions in combination with interviews with museum professionals and researchers, an overall picture is created that shows traces of regulation but also remaining attributes from older times. Through theories of structuration, authorized heritage discourse, norm critique and postcolonial ideas, we highlight the strong connections between social structures, social relations and authorized governing groups that exist in the process of disentangling. With this thesis, we intend to highlight how the phenomenon of change is portrayed and managed in museums. Museums in the west were foremost established during a time when nationalistic and colonial ideals characterized societal norms and the work that took place within museums. As a result of the preservation and presentation of the national identity, museums were often attributed with a character of identity making. Over time, the world has changed and so have the norms within society. Aspects of ethics and morals have become increasingly incorporated into discussions about power and governance. In line with these changes, museums have also had to change to stay relevant in their time. The museums hold to this day some of the old nationalistic and colonial ideals which they were built upon. The old ideals can be identified within the museums’ exhibitions, and because of this, clashes may occur between older and newer norms and values in the process of change, within which transparency becomes an important key element.  This is a two year master's thesis in Museum and Cultural Heritage Studies.