In this study, I examine the history of colonial control, domination, and change that began in the Interior Plateau region of British Columbia in 1811 when interaction between the Syilx (Okanagan) and European explorers first occurred. I focus on water use practices in particular, employing an indigenous Syilx approach (En’owkinwixw) in order to display the negative impacts of colonial policies on the Syilx and their environment. The En’owkinwixw methodology, which calls for the incorporation of multiple perspectives, is thousands of years old, but has been modified here from its original consensus-based decision-making process. The manner in which the U.S. government developed resource and water management policies in America’s arid Far West directly influenced the models that were later adopted by British Columbia and Canada. U.S. Supreme Court decisions along with a number of international treaties and trade agreements between the United States and Canada have also compromised the ability of the Syilx to maintain a sustainable and harmonious relationship with their environment. Depression era policies in the United States led to the implementation of large-scale projects such as the damming of the Columbia River that had further negative consequences on the environment of the Interior Plateau. The Columbia River had been the destination for the world’s most prolific salmon migrations but their numbers dropped abruptly after the dams were built. In 1954, on the British Columbia side of the border, a flood-control project was completed that channelized a section of the Okanagan River that meandered between Okanagan and Skaha Lakes. Oral testimonials from Penticton elders are presented to demonstrate the severity of biological loss and give eyewitness accounts of the negative social, economic, cultural and political impacts caused by this radical alteration to the river. Evidence from four traditional knowledge keepers who continue to live near the confluence of Shingle and Shatford Creeks on the Penticton Reserve, indicates that water loss and ecological degradation in this area were caused by upstream water users outside of reserve boundaries. The study concludes with a proposal for the development of a collaborative and restorative ecological model based on application of the En’owkinwixw epistemology.

In this study, I examine the history of colonial control, domination, and change that began in the Interior Plateau region of British Columbia in 1811 when interaction between the Syilx (Okanagan) and European explorers first occurred. I focus on water use practices in particular, employing an indigenous Syilx approach (En’owkinwixw) in order to display the negative impacts of colonial policies on the Syilx and their environment. The En’owkinwixw methodology, which calls for the incorporation of multiple perspectives, is thousands of years old, but has been modified here from its original consensus-based decision-making process. The manner in which the U.S. government developed resource and water management policies in America’s arid Far West directly influenced the models that were later adopted by British Columbia and Canada. U.S. Supreme Court decisions along with a number of international treaties and trade agreements between the United States and Canada have also compromised the ability of the Syilx to maintain a sustainable and harmonious relationship with their environment. Depression era policies in the United States led to the implementation of large-scale projects such as the damming of the Columbia River that had further negative consequences on the environment of the Interior Plateau. The Columbia River had been the destination for the world’s most prolific salmon migrations but their numbers dropped abruptly after the dams were built. In 1954, on the British Columbia side of the border, a flood-control project was completed that channelized a section of the Okanagan River that meandered between Okanagan and Skaha Lakes. Oral testimonials from Penticton elders are presented to demonstrate the severity of biological loss and give eyewitness accounts of the negative social, economic, cultural and political impacts caused by this radical alteration to the river. Evidence from four traditional knowledge keepers who continue to live near the confluence of Shingle and Shatford Creeks on the Penticton Reserve, indicates that water loss and ecological degradation in this area were caused by upstream water users outside of reserve boundaries. The study concludes with a proposal for the development of a collaborative and restorative ecological model based on application of the En’owkinwixw epistemology.

In this study, I examine the history of colonial control, domination, and change that began in the Interior Plateau region of British Columbia in 1811 when interaction between the Syilx (Okanagan) and European explorers first occurred. I focus on water use practices in particular, employing an indigenous Syilx approach (En’owkinwixw) in order to display the negative impacts of colonial policies on the Syilx and their environment. The En’owkinwixw methodology, which calls for the incorporation of multiple perspectives, is thousands of years old, but has been modified here from its original consensus-based decision-making process. The manner in which the U.S. government developed resource and water management policies in America’s arid Far West directly influenced the models that were later adopted by British Columbia and Canada. U.S. Supreme Court decisions along with a number of international treaties and trade agreements between the United States and Canada have also compromised the ability of the Syilx to maintain a sustainable and harmonious relationship with their environment. Depression era policies in the United States led to the implementation of large-scale projects such as the damming of the Columbia River that had further negative consequences on the environment of the Interior Plateau. The Columbia River had been the destination for the world’s most prolific salmon migrations but their numbers dropped abruptly after the dams were built. In 1954, on the British Columbia side of the border, a flood-control project was completed that channelized a section of the Okanagan River that meandered between Okanagan and Skaha Lakes. Oral testimonials from Penticton elders are presented to demonstrate the severity of biological loss and give eyewitness accounts of the negative social, economic, cultural and political impacts caused by this radical alteration to the river. Evidence from four traditional knowledge keepers who continue to live near the confluence of Shingle and Shatford Creeks on the Penticton Reserve, indicates that water loss and ecological degradation in this area were caused by upstream water users outside of reserve boundaries. The study concludes with a proposal for the development of a collaborative and restorative ecological model based on application of the En’owkinwixw epistemology. / Graduate Studies, College of (Okanagan) / Graduate

This thesis argues for a more expansive historiography rooted in Indigenous peoples’ oral, social and land-based modes of sharing knowledge. Such an approach may help to decolonize the practices and narratives of history in British Columbia, which have too often excluded or undermined Indigenous peoples' perspectives. Over the past several centuries, Indigenous knowledge-keepers have used their languages to maintain their oral traditions and other modes of sharing, despite colonial policies in Canada aimed at destroying them. This thesis gives careful consideration to ethical approaches to cross-cultural engagement, including researcher’s position in discourse and colonial paradigms, as well as modes of listening that emphasize attitudes of respect, flexibility, responsibility and trust-building. I travelled to Syilx (Okanagan) territory in south central British Columbia to interview five knowledgeable Upper Nicola band members about their knowledge practices. Their views, combined with those of others (from Nlaka’pamux, to Coast Salish, to Maliseet peoples and more) pointed to the importance of a vibrant Indigenous historiography at the local community level. Interviewees discussed the ways speaker/listener relationships, as well as timing and life experience, shape knowledge passed on. They also explained the ways Indigenous knowledge practices are linked to particular territories, as knowledge may help to sustain or may be sustained by particular places. Lastly, all touched on how colonial policies have impacted their knowledge practices. This thesis proposes some decolonizing approaches for engaging with Indigenous knowledge and knowledge practices. By accounting for Indigenous knowledge 'institutions' that have long existed outside of colonial frameworks, we can move one step closer to decolonization. / Graduate

Using Indigenous methodology and a story telling method this thesis is the result of research that looks at the benefits of traditional Indigenous ceremony and healing practices as a way to heal from traumatic experiences. A thematic analysis technique was employed to reveal four themes that emerged from the stories told by Indigenous Knowledge Keeper participants. The first theme is the importance of our connection to all living things including our own selves. Another is recognizing our greatest teachers nature and animals. Cleansing emerged at the center of all traditional healing strategies and the final theme encompasses all that we are as life on this planet spirit or energy. Trauma can be understood as any event that creates difficulty for the individual to cope whether the event that caused the experience was purposeful or accidental. While people do find amazing ways to cope with circumstances that are overwhelming, neurobiology tells us how trauma is processed and impacts the workings of the brain. Trauma in the nervous system can be understood as the result of a person or group or community’s inability to stay safe or to feel safe during the experiences. Indigenous people live with the ongoing effects of intergenerational trauma caused by colonization including the Indian Residential School experience, as well as ongoing systemic oppression. All traumas can activate the deeply held traumas that have been transmitted trans-generationally. In essence we carry intergenerational traumas. I believe that Indigenous people were practicing healing on a regular basis within their traditional ceremonies, dances and practices before contact and these practices may inform a model of health and wellness that could be useful in healing the effects of trauma that impacts Indigenous people today. Ceremonies and traditional teachings were shared communally before contact and are now being revived as we embrace the cultural practices of our ancestors across this land. Within our Indigenous ways of knowing we recognize that we are related to everything in creation we are connected and depend on one another. In 1884, under the Potlatch Law & section141 of the Indian Act our ceremonies, spiritual practices and traditional knowledges were made illegal; our people were imprisoned for practicing them (UBC First Nations Studies, 2009). Today we are in a state of desperation for healing strategies that work for who we are as a people. The Elders in this research shared how this can be done. / Graduate / 0452 / 0622 / 0347 / sheilanyman@shaw.ca