Skip to main content

Forestry ruling acknowledges individual clan territories

This can have a dramatic impact on the way we deal with forestry and other industries within our territories. Individual clan territories must be considered before outside companies extract resources. This is to ensure that no one clan bears the burden of the extraction.
__________________________________________________

FORESTRY - http://www.theglobeandmail.com/servlet/story/LAC.20080828.BCTREE28//TPStory/National

Natives gain more influence over logging
Province failed to adequately accommodate Gitanyow when issuing licences, court rules
ROBERT MATAS
August 28, 2008

VANCOUVER -- Natives will have significantly more clout over forestry in British Columbia after a court ruling that found the provincial government renewed licences granting the right to log in public forests in northern B.C. without meaningful consultation or adequate accommodation of aboriginal interests.
The B.C. Forestry Ministry failed to acknowledge the distinctive political features of the Gitanyow First Nation's aboriginal society when issuing the licences, Madam Justice Kathryn Neilson stated in one of her final rulings as a B.C. Supreme Court judge. (Judge Neilson was appointed to the B.C. Court of Appeal earlier this year.)
The Forestry Ministry also failed to recognize the aboriginal right to expect the forest would not disappear while disputes over their claim to ownership of the land continue, Judge Nielson stated in a 43-page ruling distributed this week.
Consultation did take place between the government and the native band, she stated. "The issue is whether that consultation process was reasonable and whether any resulting accommodation was adequate," Judge Neilson wrote. "The Crown's obligation to reasonably consult is not fulfilled simply by providing a process within which to exchange and discuss information."
The ruling is the most recent in a series of court decisions over the past decade that require the federal and provincial governments to consult with natives and accommodate their interests.
Vivian Thomas, a Forest Ministry spokeswoman, said yesterday the government was reviewing the implications of the court decision and could not make any further comments. Glen Williams of the Gitanyow First Nation was not available yesterday for comment. The judge has asked for further submissions before ruling on the consequences of her decision.
Natives in B.C. have unresolved land claims to almost the entire province. The current court ruling dealt with six 15-year licences issued in February, 2007, that granted the right to log in the Kispiox and Nass regions of the northwestern part of the province in exchange for complying with government forest-management objectives and paying stumpage fees.
Judge Neilson stated that issuing the licences was the first step in permitting the removal of a claimed resource in limited supply. The annual allowable cut in the area would be about one million cubic metres of timber, the equivalent of about one million telephone poles. The licences covered almost half of the 16,800 square kilometres of territory claimed by the Gitanyow as their traditional lands.The Gitanyow, with a population of about 700 people, have been in treaty negotiations since 1980, but the process stalled in 1996, Judge Neilson stated. "Nevertheless, there is no question that substantial logging and road building have occurred on those lands and that these activities have had a significant impact on the sustainability of timber resources and on other aspects of Gitanyow tradition and culture."
Land was clear-cut and the mature old-growth forests were replanted. But the Gitanyow were denied for many decades the use of large areas of habitat required to support plants, birds, fish and animals that they traditionally had for sustenance and for cultural purposes, the court heard. Unable to draw on the resources to maintain their culture and traditional activities, the native band suffered financial hardship, pain and shame, the Gitanyow told the court.
The Gitanyow is organized into eight matrilineal wilps (clans), each with their own territory. Each wilp has a hereditary chief who has authority over the group's land. Judge Neilson found that the government did not accommodate the concern that the wilp system be recognized in the licences. Logging timber in the traditional territory without reference to the wilp boundaries "could result in the effective destruction of individual wilps."
Judge Neilson also said that each of the companies that held forestry licences in the area in the previous 15 years had financial difficulties leading to receivership or a government bailout. As a result, some of the companies exceeded logging allowances and failed to fulfill obligations to replant the forest, she said.
She also said the government did not adequately address silviculture - issues regarding the maintenance of a healthy forest - adding that the government's position on silviculture liabilities amounted to no more than "trust us."
"The honour of the Crown and the importance of the sustainability of the resource to Gitanyow clearly required more."

Most Popular

A brief look at the impact of the potlatch ban on the Kwakwaka'wakw

The Kwakwaka’wakw are located on the North East of Vancouver Island as well as part of the adjacent mainland. The traditional Kwakwaka’wakw diet includes salmon, herring, eulachon, halibut, berries and to a lesser extent, goats, seals, and porpoises. The Kwakwaka’wakw social structure was organized into extended family units or ‘na’mima, which means “of one kind”. Each ‘na’mima had ranked positions or offices that came with many responsibilities and privileges. There were approximately four ‘na’mima to each of the seventeen tribes. The Kwakwaka’wakw had a comprehensive and stable governing process prior to the Indian Act, in which they successfully managed limited resources, settled legal matters and disputes within a constantly evolving traditional culture. Despite the focused legislative campaign against the core of their identity, the Kwakwaka’wakw continue to thrive and practice the traditional ceremonies given to them by their ancestors. The Kwakwaka’wakw trace thei...

Uqalurait - An oral history of Nunavut

I found the reading to be extremely interesting. This is the first time I have read about the Inuit as an oral accounting. As this is how it should be, I felt honoured to learn some history. I found the culture difference between the Inuit and the “Indians” they encountered to be especially important. I feel it further supports our rights as the First Nations of Turtle Island. The customs for the far north are different from the Kwakwaka'wakw and of course they would be. The dramatic differences in geography and spiritual beliefs warrants such variance. I found the spouse swapping of particular interest, simply because it was an aspect so far from current accepted Westernized culture that I actually re-read the section because I was so surprised. We have always acted in our own interests, had protocols and made love and war with the tribes around us. The romanticized Indian story is getting tired. We are nations coming together through much suffering, yet so far f...

Book Review: Smoke from their Fires: the life of a Kwakiutl chief by Clellan S. Ford.

It is important to describe my familial connection to Charles James Nowell, a point that brought me to read this book and no doubt influenced my understanding of it. My Great Great Grandfather was Owadi (Thomas Nowell) and was born in 1840 and died in 1921. Owadi was Charles’ older brother who took the role of raising him because their father, Malitsas, went blind. The name Nowell came from an Englishman who wanted a godson in Canada. After being baptized the name Nowell was born. Owadi was the head chief of the first clan of the Kwixa tribe. Owadi’s grandfather (mother’s father) was the younger brother of Tlakodlas (Tlakwudlas), the head chief of the second clan of the ‘Namgis (41). My grandfather, Joseph Lewis Isaac, was the son of Dorothy Isaac (nee Nowell) and Benedict Isaac. Image: Great Great Grandfather O'wadalagalis (Thomas Nowell). Smoke from their Fires offers a very brief introduction to the Kwakwaka’wakw culture followed by a first-hand account by Charles of his ...

Sea Lice, Aquaculture and 'Namgis Resistance

Introduction It is important to introduce my background so that the reader can fully understand my position and where I come from. My lineage derives from the 'Namgis and Kwagu’ł First Nations of the Kwakwaka’wakw (Kwak’wala speaking peoples). The Kwakwaka’wakw are located on the North East of Vancouver Island as well as part of the adjacent mainland. The traditional Kwakwaka’wakw diet includes salmon, herring, eulachon, halibut, berries and to a lesser extent, goats, seals, and porpoises. The contemporary diet has recently integrated western foods to complement the collapsed fisheries that was heavily relied on and effectively stewarded for thousands of years (Heaslip, 2008). The Kwakwaka’wakw, described as the Salmon People, have witnessed profound differences since the fish farms started appearing in their territories (Cranmer, 1998). Some of these changes include blackened clam beds, increased sea lice infestation and sea vegetation changes (Richard et al, 2005). The 'Nam...

Tsilhqot’in (Chilcotin) Landmark court decision

I asked a Tsilhqot’in friend to write about the how the court decision impacted his people and by extension all negotiating Kwakwaka'wakw Nations under the BC Treaty process. Russell is finishing up his Masters thesis in Indigenous Governance at the University of Victoria. His response is broken into several sections that outline the court case, how it impacts the BC treaty process and finally Russell's personal reflection on the subject. I want to extend my gratitude for this important piece of writing. It will be helpful in further understanding our position as a Nation negotiating under a illegitimate treaty process. _________________________________________ To Chiinuuks & people of the land I want to express my thoughts and share information concerning two divergences that have yet to converge. The BC Treaty Process and the Supreme Court decisions resemble two routes to playing politics in trying to gain recognition for the land that we still belong. While the province ...