Skip to main content

A Tight Race

First I want to give a heartfelt congratulations to Chief Bill Cranmer. I also want to congratulate Robbie Mountain for a hard fought battle that went right to the wire and the graciousness in which he accepted defeat. I was disappointed to see negative attack ads. Considering their source and the impressive commercial quality of the ads (American-style federal politics would be impressed with this work), I am concerned that we may have non-‘Namgis people that may be interfering with internal affairs. I am NOT in any way attaching these actions to Bill Cranmer, but to me this gives all the more reason to look into who did it so that we can protect the ‘Namgis Chief councillor’s integrity as our elected representative.

As a political science major, this election was very interesting to watch unfold. A question inevitably comes up, what does the result mean? First, close to half of eligible voters cast a ballot in this election, which is fantastic. It means that Bill will be able to finish on his own terms. To finish a admirable career in politics that we can all agree to differing degrees has benefitted our people. But let us think about how close it was. The results were incredibly close - 15 votes can easily be captured by two short lineups at Shoprite at 5:45... Votes that would haunt me in a world of what-ifs if I was Robbie. What if I picked up the phone and called that many more people? What if I picked up more people on voting day? What if I talked to one more group? Focused on urban voters? Etc... The results show Robbie presented a convincing alternative to the status quo. There seems to be a real yearning for change - not in our representative, but in our direction. Put another way, there are at least 184 people who agreed with Robbie Mountain’s focus on accountability in the form of increased meetings, AGMs and quick and consistent communication with members.

This election brought about another debate that I want to touch on - whether or not urban ‘Namgis should be accommodated by having voting stations in Victoria and Vancouver (and then undoubtedly Nanaimo and perhaps Campbell). In my opinion this would cost far too much for our nation to pay each time there is a councillor or Chief councillor election. It is an unfeasible idea with our small population. With our low voter turnout, would having the option to drive into a select building to vote increase numbers? I doubt it. This problem does not just exist on our reserve and with our people. Western governments around the world are struggling with this phenomenon. But the problem does need to be solved. How do we include urbanites into the mix? Voting from all segments of our population is important. For now this is the only way we are choosing to use that informs our government of where we need to go. One thing I can say without a doubt: this generation and the generations that follow us are and will be wholly intertwined by the internet. It is our primary means of communicating with each other as a people. Why then, do we not consider using secure online voting services that would deliver results at a click of a button? This would reduce the barriers of most non-interested voters out there and those who prefer the physical vote and mail-in ballots can still use it. There are services available that are cost effective and secure. Furthermore, the last time I gassed up I noticed the computer terminal took my status number into record. Can we not use similar means to register our votes for online voting? This would mean we could forget about “see through ballots” and the huge costs associated with 3-5 additional voting stations. Let us reach out to the internet generation and engage the youth that have so little vested interest in ‘Namgis politics.

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