She ‘goymetsht Ams
Hehaw
We raise our hands in praise to our Ancestors
Land and Water Use Plan
for Tla’amin
Traditional Territory
Draft
Note: This cover will be replaced with one that has a
photo and is consistent with the other two land use
plans
Sliammon
Natural Resources
Committee
She ′goymetsht
Ams Hehaw
Tla’amin Strategic Land Use Plan
DRAFT June 27, 2005
August, 2005
Page i
TABLE OF CONTENTS
LIST OF TABLES.................................................................................................II
LIST OF FIGURES ...............................................................................................II
1 NUM T’A KLAH AYINS – INTRODUCTION ...................................................1
1.1 Akw neenijes – Purpose................................................................................ 1
1.2 Scope.............................................................................................................. 1
1.3 Gayet shtam noqweymexw – Community Consultation ............................... 2
1.4 Che′ chahut – Acknowledgements................................................................. 2
2 UMS NOHQWEYMEXW - OUR PEOPLE .......................................................4
2.1 Ums Gey Gijeh – Traditional Territory ........................................................ 4
2.2 Ums Ta-ow – Our Teachings......................................................................... 4
3 TLA’AMIN GOVERNANCE AND MANAGEMENT AUTHORITY ...................7
3.1 Ums Nah – Tla’amin traditional governance system..................................... 7
3.2 Yiyx me tas Ums Gijeh – Environmental stewardship.................................. 7
3.3 Tla’amin title and rights today....................................................................... 9
3.4 Co-operative Management and Access to Resources .................................... 9
4 KWUN AH MEN – VISION FOR THE FUTURE ............................................13
5 UMS YE YE THOT’UM – WHAT WE WANT TO DO ....................................14
6 OPUM HEKW CHELAS TAGAM’S TLA’AMEN KLOXOS HEGA
XAMATLKU QAYE’MEXW – THE 13 MOONS OF THE TLA’AMIN,
KLAHOOSE, AND HOMALCO PEOPLE .....................................................15
7 LAND AND WATER USE GOALS, ISSUES AND ACTIONS.......................17
7.1 Cultural resources ........................................................................................ 17
7.2 Water and fish habitat .................................................................................. 25
7.3 Foreshore resources ..................................................................................... 29
7.4 Wildlife ........................................................................................................ 35
7.5 Forest Resources .......................................................................................... 38
7.6 Cultural Plant Resources.............................................................................. 41
7.7 Recreation and Tourism............................................................................... 50
7.8 Mineral resources......................................................................................... 53
Tla’amin Strategic Land Use Plan
DRAFT June 27, 2005
Page i
8 TLA'AMIN PROTECTED AREAS .................................................................56
8.1 Methods to identify Tla'amin Protected Areas ............................................ 56
8.2 Management Direction for Sliammon Protected Areas ............................... 57
8.3 Co-management of Existing Protected Areas .............................................. 58
9 IMPLEMENTATION ......................................................................................64
10 KEY DOCUMENTS .......................................................................................65
LIST OF TABLES
Table 1: Tla’amin Species of Interest for Wildlife Harvest.............................................. 36
Table 2: Tla’amin Cultural Plant Resources (CPR).......................................................... 45
Table 3: Harvest of Edible, Medicinal and Utility Plants
by Tla’amin 13 Moon Calendar......................................................................... 47
Table 4: Draft 1 Tla'amin Protected Areas Summary of Values ...................................... 59
LIST OF FIGURES
Figure 1: Tla’amin Traditional Territory, Treaty Settlement Lands and Reserves............. 2
Figure 2: Framework of New Institutional Arrangements................................................ 11
Figure 3: The Tla'amin 13 Moon Calendar....................................................................... 16
Figure 4: Known Archaeological Sites in Tla’amin Traditional Territory ....................... 20
Figure 5: Salmon-bearing Streams in Tla’amin Traditional Territory.............................. 27
Tla’amin Land and Water Use Plan
August, 2005
Page ii
She ‘goymetsht Ams Hehaw
We Raise our Hands in Praise to Our Ancestors
1
NUM T’A KLAH AYINS – INTRODUCTION
This is a draft Land and Water Use Plan for Tla’amin Traditional Territory. It has been
prepared by the Tla’amin Natural Resources Committee, which has members from the
Sliammon1 Treaty Society and Tla’amin First Nation lands and resources staff.
The plan draws together the results of numerous studies of the lands, waters and
resources of the Tla’amin traditional territory and the results of extensive community
consultations around key issues of concern to community members. It builds upon, and is
consistent with, two related documents – the Land and Resource Management Plans for
Tla’amin Treaty Settlement Lands and Tla’amin Reserve Land, as well as the Sliammon
First Nation Land Code.
1.1
Akw neenijes – Purpose
The Tla’amin Land and Water Use Plan is intended to be a clear expression of Tla’amin
interests across the traditional territory, and a guide for land use allocation and resource
management decision-making by the Nation and other senior levels of government. It
will contribute to the stage five treaty negotiation process, particularly the off-Treaty
Settlement Land chapter. It will also be an important reference document for local
government and third-party interests.
The plan is intended to help the Tla’amin people achieve their community goals of
healthy lands and waters, a vibrant culture, and community economic independence, for
the benefit of present and future generations of Tla’amin people.
1.2
Scope
This plan defines resource management direction in terms of broad planning principles,
resource management goals and objectives, and proposed land use designations. It does
not address the many specific resource issues or planning processes occurring in local
areas of the territory. The Tla’amin First Nation expect that more detailed, landscapelevel planning will be needed to implement the plan, as part of on-going consultation and
collaboration with senior government, local government, tenure holders and interested
stakeholders. This plan also does not provide detailed technical background information
on the traditional cultural, ecological or economic values of the territory. Much of this
information is available through the Sliammon Treaty Society and the Tla’amin Band
office.
The geographic scope of the plan is the area within the territorial boundary submitted to
the BC Treaty Commission as part of the Statement of Intent for treaty negotiation
purposes, as shown in Figure 1. Note that this area does not represent the full extent of
the traditional lands occupied and used by the Tla’amin people. There are areas outside of
1
The name Tla’amin is used in this plan except when the former name, Sliammon, is part of the
official name of an organization, place, feature, or document.
Tla’amin Land and Water Use Plan
August, 2005
Page 1
the Tla’amin traditional territory that were shared with neighbours such as the Klahoose
and Homalco Nations.
This plan provides resource management direction for land-based resources, freshwater
and foreshore (beach) resources. It does not include a comprehensive marine component,
which will be dealt with through other planning processes.
Nothing in this plan derogates or abrogates the Aboriginal Rights or Title of the Tla’amin
First Nation or is intended to be inconsistent with the Tla’amin First Nation Land Code.
The Tla’amin reserve the right to modify or revise this plan in light of community input,
new scientific or traditional knowledge, or more detailed planning at the local level.
1.3
Gayet shtam noqweymexw – Community Consultation
The Sliammon Treaty Society has carried out nine surveys of Tla’amin members on
various topics over recent years. Results from most of these surveys were relevant to this
Land and Water Use Plan, and the views of the members that were expressed helped
guide the contents of this plan. One of the surveys was done at the end of 2004
specifically to feed into this plan. Forty-five members responded to this survey, in writing
or through in-person interviews. Their responses to the approximately 40 questions about
priorities and concerns for the use of the traditional territory were particularly useful.
There were two community meetings that reviewed the “Community Review Draft” of
the Land and Water Use Plan. The meeting in Sliammon on July 11th, 2005 had 45
members who signed in, with more than that attending. Twenty-five off-reserve members
attended the meeting in Vancouver on July 21st. Members at these meetings expressed
appreciation and support for the Land and Water Use Plan.
A summary of the Community Review Draft and a feedback form was sent by mail to all
off-reserve members. The feedback form was also distributed at the two community
meetings. All of the forms returned to date indicated support for the Land and Water Use
Plan. Improvements were made based on suggestions made in the community review.
1.4
Che′ chahut – Acknowledgements
The Tla’amin strategic land and water use plan for the Tla’amin traditional territory
represents the combined efforts of Tla’amin community members, staff and contractors.
We would like to acknowledge all who contributed to this project.
•
•
•
Tla’amin Elders and Karen Galligos
Tla’amin Natural Resources Committee:
Eugene Louie
Roy Francis
Chief Walter Paul
Joe Gallagher
Laura Roddan
Norman Gallagher
Denise Smith
Steve Gallagher
Kevin Timothy
Lee George
Clint Williams
John Hackett
Steve Wilson
Arlene Harry
Maynard Harry
Dovetail Consulting (Julie Gardner and Bryan Evans)
Tla’amin Land and Water Use Plan
August, 2005
Page 2
Figure 1: Tla’amin Traditional Territory, Treaty Settlement Lands and Reserves
REPLACE THIS
PAGE WITH 11 * 17
COLOUR MAP OF
TL’AMIN
TRADITIONAL
TERRITORY
PAGE 3
2
UMS NOHQWEYMEXW - OUR PEOPLE
2.1
Ums Gey Gijeh – Traditional Territory
Tla’amin creation stories speak of how the Creator – She teh gos – put Tla’amin people
on the land since time immemorial. Archaeological sites document Tla’amin presence in
their traditional territory for at least 4,000 years. Tla’amin people have a deep connection
to the land. This connection is nourished by Tla’amin teachings, which show how
Tla’amin people are bound to the forests and waters of the territory. Tla’amin connection
to the land is reflected in the words jej jeh – which mean both “relative” and “tree” in the
Tla’amin language.
Tla’amin place names and legends tell a rich story of Tla’amin occupation of a territory
that extends from the vicinity of Stillwater and part of Texada Island, northward along
the Malaspina and Gifford Peninsulas to the southern area of Homfray Channel and part
of Cortes Island, including all the smaller offshore islands such as Hernando, Savary and
Harwood, as well as Powell, Goat and Haslam Lakes. (See Figure 4: Known
Archaeological Sites in Tla’amin traditional territory). At one time, Tla’amin people
occupied several villages including Qua-qua-neis (Lang Bay), Tees-qwat (Powell River),
Ha-kwu-em (Grief Point), Te-sho-sum (Sliammon), Tle-kwa-nem (Scuttle Bay), Tee-tillka-yis (Southview), Kah-qee-qy (Grace Harbour), Tow-wha-nech (head of Okever Inlet),
Che-en (in Malaspina Inlet), Tow-qwa-nen (Theodosia Inlet), as well as places on Cortes
Island. In more recent times, settlement has concentrated at Te Sho-sum (Sliammon),
where the current main reserve (IR #1) is located.
Today, Tla’amin people occupy less than 0.6% of the traditional territory, on 6 reserves,
totaling 1,907.5 hectares.
2.2
Ums Ta-ow – Our Teachings
The Tla’amin Awk wums heh heow (Ancestors) lived their lives guided by a complex
system of practices and beliefs based on Kwuth Ta-ow (Our Teachings). Tla’amin society
was organized around sophisticated laws that governed land ownership and resource
stewardship and use. These Ums nah motl (traditional laws) governed all forms of social,
economic and political relations, including those relating to the use of resources, both
within the Nation, and among Nations.
The Tla’amin people have stated clearly that they want to see the Tla’amin lands and
resources managed based on the traditional knowledge and laws. The following ten
teachings or core principles should guide resource management and relations between
people in the traditional territory.
Yeeq otl tlet (Accountability)
•
•
•
Take what you can use and learn from every experience and criticism.
Expect more of yourself than you do of others.
Take responsibility for, and fix your mistakes to make yourself a better person.
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August, 2005
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Qwaqwi stowtl (Communication)
•
•
•
•
Always be careful of your words because they can be like weapons and can never be
erased.
Consultation must be meaningful, significant and inclusive.
Respect the teachings of others, even when you do not agree.
Listen and learn first and speak last.
Klossom qwayigan (Discipline)
•
•
•
•
Be an asset to your family and your people in the best way you know how through
hard work.
Every day brings a new lesson and an opportunity to make things better.
Be self-sufficient; do not rely on others to take care of you.
Make your mind and body strong so that you can overcome obstacles.
Thath xwen (Fairness)
•
•
•
Don’t choose favorites among your children or your people. Ensure that they are
treated equally.
Be transparent in your deeds, people need to witness how things work.
Holding on to grudges and anger only comes back to hurt you later.
Ganooxwet (Honesty)
•
•
•
Be true to yourself and others.
Don’t participate in gossip because you do not know if it is true.
Intellect should never overshadow wisdom and common sense.
Pee yet qway gon (Humility)
•
•
•
•
Never praise yourself; if you are truly great, others will do that for you.
Judge yourself first, and learn from your mistakes.
Have compassion for the plight of others; you have not lived their experience.
Do not make fun of other people or similar bad things might happen to someone you
love.
Tee hegun metum (Integrity)
•
•
•
Be a living example of the change you want to see in others.
Trust is earned; make sure you are worthy of it.
You have only one reputation; it should honour your Ancestors.
Tees tahm (Respect)
•
•
Your everyday life should reflect your traditional teachings.
Teach your children to behave appropriately towards other people and in public so
they will carry your values.
Tla’amin Land and Water Use Plan
August, 2005
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•
Honour Tla’amin ancestors, our connection to the land and a sustainable future for
our children by keeping them at the forefront of all processes.
Ah ah thum (Sharing)
•
Interdependence and cooperation are what give us the strength to achieve great things
together. When we share, we are not wasteful.
Xax giy yanen (Spirituality)
•
Remember where you come from and that all things in Tla’amin territory have a soul
and a purpose for being here. Strive for balance with your surroundings.
Tla’amin traditional knowledge and teachings form the basis for moving
into the future.
PelachiewTxw (Eugene Louie)
Tla’amin Land and Water Use Plan
August, 2005
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3
TLA’AMIN GOVERNANCE AND MANAGEMENT AUTHORITY
A just and equitable reconciliation with the Crown must stem from recognition of
Tla'amin jurisdiction, laws, and inherent right to self-government. These inherent rights
flow from the Tla'amin people’s historical and sacred relationship to the land.
This section provides an overview of traditional Tla'amin governance and outlines broad
new directions that need to be taken to reconcile Tla'amin and Crown jurisdiction. These
include new institutional arrangements that enable shared decision-making over land and
resource management, and a realization of the economic component of aboriginal title
through resource revenue sharing.
3.1
Ums Nah – Tla’amin traditional governance system
Tla’amin ancestors had a system of ownership that controlled access to prime resources
and ensured that those resources were managed sustainably. The owners of these places
were highly respected individuals known as heh goos. While both hunting sites and
fishing sites were owned, the integrity of hunting areas was especially important, and use
of them without permission could lead to serious consequences, including death.
Typically, ownership was associated with seasonal camps, longhouses, and significant
hunting and fishing grounds. People had many seasonal camps for different purposes,
such as harvesting plant foods, medicines, shellfish, fish, or materials. These were
recognized within the territory associated with the Tla’amin collectively. Longhouse
locations were owned by individuals on lands associated with residential groups within
the Tla’amin. Significant hunting and fishing grounds were owned by individual families,
and managed strictly by the heh goos.
While ownership was real and had to be acknowledged and respected, permission to
allow others the use of a site was generally given to people with the necessary kinship
ties. An important man could not be stingy and could not exclude others, even though
ownership was recognized, because generosity was the mark of a heh goos. Not all lands
were owned. Some areas were open for communal hunting, although these might be less
productive areas. Areas closed to communal hunting might, however, be open for other
activities such as drying fish or picking berries.
Ownership of land had different meaning for Tla’amin people than it does for Europeans.
Ownership meant that you had an ancestral obligation and a traditional responsibility to
protect the resources and cultural integrity of the places you owned, for time immemorial.
According to traditional spiritual beliefs, Tla’amin people acknowledge
the existence of She teh gos, our Creator, who placed us on earth with a
way of life that has a special relationship with the land and its resources.
This belief in the connectedness of all things was reflected in the
management of lands and resources owned by Tla’amin since long
before 1846 – the date of confederation.
PelachiewTxw (Eugene Louie)
3.2
Yiyx me tas Ums Gijeh – Environmental stewardship
Tla’amin ancestors understood that a social relationship exists among all things in the
natural world. They developed harvesting practices aimed at fostering a good relationship
Tla’amin Land and Water Use Plan
August, 2005
Page 7
with the natural world. In return, they were rewarded with a plentiful supply of food and
materials to sustain their way of life.
Tla’amin traditional spiritual beliefs acknowledge the existence of special supernatural
powers, referred to as guardian spirits. Training for spiritual power was an important
aspect of environmental stewardship. Individuals can establish contact with the
supernatural world through rigorous training, resulting in a vision experience. Through a
vision experience, a person might encounter an animal spirit during a dream or trance,
and this animal spirit could offer the hunter good powers. It was important for hunters,
and to some extent, fishermen, to be both spiritually and physically clean. Ritual bathing
was as important a component to hunting and fishing as the preparation of gear. Ritual
bathing helped the man approach the game, fish or sea mammals in a purer state. One’s
spirit helper and the animal itself would be offended if this was not done, and the prey
would simply stay away.
Tla’amin elders say that the fish and animals made themselves available to people who
treated them properly, but did not give themselves up to those who violated certain rules.
For example, it was important for a young man not to eat the first deer or salmon he
caught. This taught him not to be greedy, and it showed that he respected the food he was
harvesting. There are many other rules that applied to hunting, fishing and gathering to
ensure that people were respectful of the fish, the animals, and plants of the world.
Otherwise, they would simply not give themselves to humans.
Some resources harvested by Tla’amin people varied in abundance and availability.
Planning and management was required to increase the productivity of the resource.
Several management strategies were used, such as controlling access to the resource,
organizing and managing the labour force, exchanging food products with other elite
individuals, or simply moving to a more productive area in times of resource depletion.
Other strategies required technological intervention, including the appropriate operation
of fishing gear and the management of the resource itself. These later strategies included
selective harvesting (taking the female salmon or eggs during the first half of the run),
and opening or removing fish traps for certain hours of the day to allow for escapement.
One practice known to the elders was to build a wy’x, in which rocks were piled up as a
result of cleaning clam beds to make them more productive. These ancient rock retaining
walls were located at the low tide mark, and were up to four feet high and 100 feet wide.
They are evidence that Tla’amin people practiced a form of mariculture that contributed
to enhanced marine productivity, long before European contact.
“Let’s manage our plant and animal resources responsibly. I do not
want my grandchildren to inherit less than I did – to know a world
without salmon or deer to eat.”
“We need to implement resource management within our territory before
it is too late… My concern is for my children and their children, if they
are going to be still able to use the lands and resources. Instead of ‘quick
fix’ what can we do that is long term?”
“No matter what we do, we need to remember we are the caretakers of
this earth. We must beat industry standards in every situation. Tourism,
forestry, fisheries, the main ones and all of the sub-categories under
them. These are the off-shoots of our traditional activities.”
Tla’amin members
Tla’amin Land and Water Use Plan
August, 2005
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3.3
Tla’amin title and rights today
Since first contact with Europeans in 1792, many external and internal forces have served
to undermine the traditional governance systems and laws of the Tla’amin people.
Tla’amin people have been displaced from the lands and resources that sustained their
ancestors, and their relationship to the land has been greatly altered. Places that were
once very important to for harvesting resources, or finding spiritual sustenance are now
the sites of marinas, housing developments and clearcuts. Most lands and resources once
owned by individual families and managed by their heh goos are now alienated.
Despite great hardship, the Tla’amin KlaX KlaXay (elders) have passed on their
knowledge of the ancestors and the traditional teachings of the Tla’amin people. The
Tla’amin remain a distinct people with a distinct identity and way of life.
Tla’amin people have a right to exercise self-determination and a responsibility to be
stewards of the land as always, with Ta’ow as the guide. The Tla’amin intend to seek
workable arrangements with other levels of government that will honour and respect
Tla’amin laws and authority and acknowledge Tla’amin role as rightful stewards of the
lands and waters of the traditional territory.
These arrangements need to ensure that all activities in the territory are carried out in a
sustainable manner that protects the land, water, air, mineral, fishery, forest, wildlife,
plant and cultural heritage resources. These arrangements also need to provide for the
needs of Tla’amin people, so that they can enjoy the traditional resources of the territory,
as always, while also participating in the modern economy.
3.4
Co-operative Management and Access to Resources
As stated above, a just and equitable reconciliation with the Crown must stem from
recognition of Tla'amin jurisdiction, laws, and inherent right to self-government. These
inherent rights flow from the Tla'amin people’s historical and sacred relationship to the
whole of Tla'amin traditional territory.
The Tla’amin Nation is committed to working with other governments and third parties
to pursue their vision for lands and resources, and to work towards the goals and actions
outlined in this plan in a spirit of cooperation and mutual respect.
This will involve forging a new relationship with other levels of government and thirdparty interests in the traditional territory based on respect for Tla’amin laws and
sovereignty and the Tla’amin Nation’s inherent right to self-government. This new
relationship needs to acknowledge Tla’amin people as rightful stewards of the lands and
resources of the traditional territory, including a meaningful role in the joint or comanagement of lands outside of Treaty Settlement Lands (TSL).
Tla’amin people recognize the need to share resources and co-exist with their neighbours.
There is a need for effective collaborations that will meet all Tla’amin needs, and
promote harmony among the Tla’amin, other senior levels of government, and third party
interests.
“I pay tribute to our Ancestors who hunted and fished and laid their
footprints throughout the Territory. We want to live in cooperation with
our neighbours on this beautiful part of the Coast. We need to work
towards a new and better relationship.” Shepatess (Chief Walter Paul)
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Guiding Principles
The new relationship needs to be founded on a common set of guiding principles. These
guiding principles need to be the foundation upon which joint policy is developed and
land and resource management decisions are made. This may involve revisiting existing
provincial and federal legislation, policy, and land management regimes to ensure that
they respect Tla’amin laws and teachings and will secure a sustainable future for
Tla’amin people. In the future, land and resource management needs to be based on
respect and informed by Ta’ow, as it was in the past.
“Where do I begin about our connection to the land? Our culture, our
teaching, our history, those things are very important to us. To move
forward, we need to talk about these things that were and are important
to our people, what Mother Earth provides to us. I was taught about
respect for our families, our neighbours and Mother Earth. It was
everyday learning about respect. We need to do a lot of work in that
area. It was taken away from us and broken. We need to do a lot of work
to mend, a lot of work with our community and our neighbours. We need
to deal with the invisible barriers that kept us apart. I look forward to
this for the sake of all of our children.”
Qa7aXstalas (Elsie Paul)
New Institutional Arrangements
New institutional arrangements are needed to ensure that co-management will work for
Tla’amin people. The current referral system is short-sighted and reactive; it fails to
address the real issues of sustainability and the interests of the Tla’amin people.
Government departments at the provincial and federal level often work in isolation from
each other, pursuing mandates that are in direct conflict with Tla’amin interests, with
little or no consideration of the cumulative impact of tenure granting and development
activities on Tla’amin land, resources, rights and interests. Often, Tla'amin are consulted
too little and too late in the process of reviewing developments.
Achieving the land use and resource management goals set out in this plan will require
on-going dialogue and negotiation with the provincial government at various levels. An
inter-agency committee needs to be established that will involve the Tla’amin as an equal
partner, with a clear mandate and authority over land and resource decision making in
Tla’amin territory. This body should coordinate all the agencies whose actions affect
Tla’amin interests, so that the Tla’amin do not have to deal with each ministry in
isolation. There will likely be a need for additional working groups at the operational
level to deal with specific resource issues and concerns (see Figure 2).
A dispute resolution mechanism is required to address issues that cannot be resolved at
the inter-agency committee level. Where no satisfactory resolution can be reached on
policy or planning conflicts at the inter-agency committee level, selected issues may need
to be referred to a higher, political body for resolution. This inter-governmental
committee would include Tla’amin Chiefs and elected officials, and senior provincial and
federal government officials such as BC’s Deputy Ministers Committee on Environment
and Development (DMCERD) or a Cabinet committee and representatives of relevant
federal ministers (e.g., Fisheries and Oceans Canada (DFO)). This committee would
reconcile Crown legislation, regulation, or policy with Tla’amin laws and interests.
Tla’amin Land and Water Use Plan
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Page 10
The recently-established Tla’amin First Nation inter-governmental Protocol Agreements
with the District and the Municipality of Powell River (both in 2004) represent a step in
the right direction. Reaching effective agreements and establishing inter-governmental
protocols between the Nation and senior levels of government is essential at the larger
scale of the traditional territory.
Figure 2: Framework of New Institutional Arrangements
Tla'amin
Chiefs, Elected
Officials
Inter-governmental
committee
Senior
Crown
officials
Dispute resolution; Reconciliation
of Tla'amin and Crown Land and
Resource Laws, Regulations,
Policies
POLITICAL
Agency
Managers
Tla'amin
Resource
Managers
Inter-agency
committee
Coordination of joint land and
resource management
decision-making
ADMINISTRATIVE
Tla'amin
Technicians
Working Groups
(e.g. Forestry, Aquaculture)
Agency staff,
third parties
(e.g. tenure
holders)
Program implementation,
monitoring, enforcement,
research, inventory
TECHNICAL/OPERATIONAL
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August, 2005
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Resource Revenue Sharing
Tla'amin people are fully entitled to benefit from wealth generated by the resources in the
territory. There is an economic component to aboriginal title that must be realized
through resource revenue sharing agreements between the Tla'amin and the Crown. These
agreements must provide adequate resources for the Tla'amin to create strong and
sustainable self-government institutions, and the capacity to participate effectively in
joint decision-making forums.
Monitoring and Adaptive Management
The joint management body should be responsible for monitoring the implementation of
broad land and resource goals and policies as outlined in this plan, and reconciliation
with other Crown policies and initiatives. This body should also be responsible for
designing a meaningful monitoring and adaptive management program to ensure that the
underlying interests of the Tla’amin are in fact being protected. It is not enough to
establish goals and objectives for resource stewardship if there is no mechanism in place
to ensure that these goals and objectives are actually being met.
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Page 12
4
KWUN AH MEN – VISION FOR THE FUTURE
The Tla’amin people have been blessed by the Creator with rich and abundant resources.
Through harvesting resources, trade, sharing, and other forms of exchange, Tla’amin
ancestors obtained what they needed from the lands, rivers, and oceans of the traditional
territory.
With this abundance comes responsibility. At all times, the ancestors’ holistic view of the
world promoted the idea of what is now called ”sustainability” – or Klo’mєtsXw oht
ma’tuXw – which means to “just take enough.” One of the teachings is to “always leave
something for the next person, even just wood, because you don’t know if they are
elderly, sick or injured and won’t be able to get it for themselves.” The Elders were
always thinking of the future generations, as they did not want to leave their
grandchildren with barren lands that were stripped of their natural abundance.
Tla’amin people have a deep respect for the spirit of all living things, and understand that
all things are connected. The Tla’amin ancestors made full use of harvested resources but
did not allow waste. Daily intimate connection with the land allowed for observation of
natural cycles and changes in the environment, and the development of management
systems that respected the limits of the natural world.
Based on our Ta’ow, the Tla’amin vision for the future is that we will
empower the community to be healthy, self- governing stewards of the
land. With full jurisdiction, we will provide certainty by creating
economic and employment opportunities, capacity, and sustainability
through knowledge and responsible leadership for future generations.
“We live in a territory that is rich and has some of the most beautiful
land in the province. This territory is ours. It always has been and
always will be. We recognize the need to share and co-exist with our
neighbours… It is a daunting task to figure out a way to bring everyone
together in a way that works. It all starts with talking. We need to begin
with respect. We will listen to where the Crown is coming from but you
have to accept where we are coming from. We will not be told how to be
in our Territory but we are willing to work with you.”
Ash Ish Ho Mete (Roy Francis)
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5
UMS YE YE THOT’UM – WHAT WE WANT TO DO
All land and resource management decisions made in the traditional territory should be
consistent with the following goals:
•
•
•
•
•
•
•
•
•
Promote a healthy and safe community with clean air, water, land, forest and marine
resources.
Promote land and resources decision-making based in the best of traditional and
technical knowledge.
Re-establish Tla’amin jurisdiction, authorities and sharing in the benefits of the
resources of the Tla’amin traditional territory.
Build the capacity of Tla’amin governance to exercise its appropriate jurisdiction
over the traditional territory.
Promote sustainable, resource-based economic development opportunities that
encourage the expansion of the economic and employment base of the Tla’amin
community.
Identify, preserve and enhance important environmental, cultural and recreational
resources.
Ensure an adequate supply of land in appropriate locations to meet future projected
needs of Tla’amin people.
Support the overall objectives of related land use planning on Tla’amin Reserve
Lands and Treaty Settlement Lands.
Promote planning and develop checks and balances to ensure that social, cultural,
economic and environmental values are balanced.
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6
OPUM HEKW CHELAS TAGAM’S TLA’AMEN KLOXOS
HEGA XAMATLKU QAYE’MEXW – THE 13 MOONS OF THE
TLA’AMIN, KLAHOOSE, AND HOMALCO PEOPLE
Like other Coast Salish Nations, the Tla’amin people followed a yearly cycle of activities
focused on acquiring and processing natural resources for food, clothing, shelter,
medicine, tools, and transportation. The Tla’amin year is a never-ending cycle of interconnected events based on the harvesting, processing, sharing and trading of natural
resources, as well as the cultural and social events and activities associated with this
seasonal harvest. This cycle is represented by the Tla’amin calendar of the 13 moons,
shown in Figure 3.
The circle represents the 13 moons of the ancestors, who had their own way of
differentiating the cycle of life. It represents the different seasons and the times of year to
harvest. In traditional times, Tla’amin ancestors harvested hundreds of species of fish,
beach foods, land mammals, sea mammals, birds and plants.
A Tla’amin family’s ability to harvest resources required considerable knowledge of the
natural landscapes and resources of many parts of the traditional territory. Plants, game,
and fish abundance varied considerably across the territory, and throughout the seasons.
Many resources could only be harvested at certain times, for example, when the berries
ripened or the fish were heading upstream. Other resources, such as Tla gut (herring),
were only available in large numbers at limited times.
The Tla’amin ancestors lived by the 13 moons. It was their traditional way of life, and
continues to be an integral part of Tla’amin identity and practice today.
As the traditional territory has become developed, and exploitation of resources has
escalated, some of the resources that are central to the Tla’amin way of life have been
diminished in abundance, or are no longer available because of pollution or restricted
access.
These threats to the integrity of the Tla’amin 13 Moon calendar represent a fundamental
breach in Tla’amin laws and teachings, which require that all resources be passed on to
future generations in a healthy condition.
The degradation of Tla’amin traditionally harvested resources must not be allowed to
occur, or worsen. Lands and resource management in Tla’amin territory must continue to
sustain the seasonal abundance of resources and opportunities for traditional harvest by
Tla’amin people that are represented by the 13 Moon calendar.
The Tla’amin Nation – along with governments that have a constitutional obligation to
First Nations people in Canada – has an obligation to sustain all the resources that make
up the 13 Moon calendar, as well as the land, water, and marine ecosystems upon which
these resources are derived.
This will require an on-going relationship between the Tla’amin and other levels of
government to monitor the condition of traditionally harvested resources, and ensure the
sustainability of these resources through appropriate legislative, policy and regulatory
mechanisms, and the adoption of best management practices for resource stewardship.
Tla’amin strategic management direction with respect to wildlife and plant resources is
contained in the following sections. Tla’amin direction with respect to institutional
arrangements that will ensure appropriate, on-going collaborative management is
explained in section 3.4.
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Figure 3: The Tla'amin 13 Moon Calendar
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7
LAND AND WATER USE GOALS, ISSUES AND ACTIONS
This section of the plan sets out management priorities for eight key land and water
(freshwater and intertidal) resources in the Tla’amin traditional territory. For each type of
resource, there is a brief description, a set of management goals, an analysis of issues
concerning the resource, and some actions to be taken that will address the issues and
attain the management goals.
7.1
Cultural resources
Tla’amin spirituality, culture, language, and history are firmly bound to the forests and
waters of the territory. Tla’amin people have depended on the area’s land and sea
resources for their livelihood since time immemorial. Cultural resources, traditional use
sites and archaeological sites reflect this heritage. These are the subject of this section of
the plan. Sections 7.2 through 7.6 include cultural values related to resources like water,
forests, wildlife and plants.
Some cultural resources are sacred to the Tla’amin; some provide opportunities for
cultural education; and some are places to practice traditional activities. All play an
important role in the continuation of Tla’amin language, values and traditions. As well,
archaeological sites – localities with physical evidence of past human activity – prove
that Tla’amin people have occupied the traditional territory for more than 10,000 years.
There are over 400 recorded archaeological sites within the Territory; most are found
along the coastline and islands. Coastal locations of special importance include Savary
Island, Texada Island, Okeover Inlet, Theodosia Inlet, Hernando Island, Denman Island
and Lasqueti Island. Provincial protected areas in Tla’amin territory are well known for
traditional and historic use by Tla’amin people. Desolation Sound in particular is very
rich in archaeological values and features including summer camp areas, village sites,
fish traps, pictographs, beach middens, and burial sites.
The most common types of archaeological sites within Tla’amin territory are shell
middens, culturally modified trees, lithic scatters, canoe runs, clam gardens, fish traps
and weirs.
•
•
•
•
Shell middens are the largest and often most visible type of archaeological site. They
are mounds of shells deposited through human activities over thousands of years of
use and occupation. They mark the locations of villages or campsites, and often
contain human burials as well as stone, bone or wooden tools and artifacts. Intact
middens of all sizes contain irreplaceable information relating to diet, social
structure, residential patterns and climate change.
Culturally modified trees are usually located on western red cedar or yellow cedar.
They have long scars of exposed wood where planks have been removed for
construction purposes.
Lithic scatters are concentrations of triangular shaped stone flakes or fragments of
ground slate that are the by-products of stone tool making. They include arrowheads,
spear points and knives and reflect many different activities, from hunting locations
to short term campsites.
Canoe runs are clearings of areas of rocks that appear as passages or trails on an
otherwise rocky beach area. They were created to protect the bottom of dugout
canoes from damage.
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•
Clam gardens or clam beds are only visible at the lowest tides. They appear as rock
walls up to four feet wide and 100 feet long. Clam gardens are evidence of butter
clam mariculture that dates back 1,000s of years.
• Fish traps are circular or elliptical formations of rock found in inter-tidal areas
representing harvesting areas for marine resources. Fish weirs are wooden structures
and rock structures found around streams or rivers.
Traditional use sites are localities that have been traditionally used by Tla’amin people
and are documented through interviews with Tla’amin Elders or archival sources.
Traditional occupancy and use research shows that virtually the entire coast of the
Tla’amin territory was used for shellfish harvesting. Other traditional activities include
berry picking, spiritual cleansing, smoking fish, root digging, bark stripping, tree
harvesting and gathering medicinal plants. Middens, clam gardens and fish traps are
archaeological features that tend to occur at certain resource utilization sites (see Figure
4). Tourism draws economic benefits from cultural resources (see section 7.7).
Tla’amin place names for major and minor features throughout the traditional territory
are another indication that the Tla’amin people were intimately familiar with the
landscape.
“Even when I do not practice activities personally, my rights are carried
out by my family.”
“All harvesting areas are important. That’s what provides for our
people.”
“Fish traps in front of Sliammon, visible at low tide, are one of the most
important proofs of the thousands of years that our people have lived on
this land.”
Tla’amin members
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Figure 4: Known Archaeological Sites in Tla’amin Traditional Territory
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ARCHAEOLOGICAL SITES
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Goals
The Tla’amin goals for cultural resource management are to:
•
•
•
•
•
•
•
Protect traditional use sites and archaeological sites from the impacts of
development, resource use and recreational activities.
Exercise appropriate jurisdiction and management authority over cultural resources in
Tla’amin traditional territory.
Expand the inventory and increase knowledge of culturally significant sites in the
traditional territory (including identification and documentation of unrecorded
archaeological sites).
Monitor the conditions of known culturally significant sites in the traditional
territory.
Maintain Tla’amin access to cultural resources.
Enhance and expand education of Tla’amin people – especially youth – on Tla’amin
culture.
Raise public awareness about the sensitivity and importance of cultural resources,
and of the application of the Heritage Conservation Act.
We need to develop a way to work together to protect important
archaeological sites that have importance to Tla’amin people.
Nokums (Norman Gallagher)
Issues
Incomplete information on cultural sites
Considerable research has been done in Tla’amin Territory. For example, in 1976 and
1977 the Archaeological Sites Advisory Board conducted inventories of Desolation
Sound resulting in the recording of over 90 sites, and in 2002 a report produced for the
Sliammon Treaty Society focused on the detailed assessment of three priority sites where
there were unrecorded burials. The Tla’amin also have extensive traditional use data in
resource binders that describe uses by site-specific location.
Yet the archaeological record is incomplete – recorded sites are limited to coastal areas
due to a lack of archaeological research for inland areas. Often recorded sites are not
accurately described, and often they are not accurately classified as Tla’amin sites (rather,
more generally as Coast Salish). Newly discovered sites are not effectively documented
and recorded due to a lack of resources in the provincial Archaeological Branch.
These information limitations create uncertainty in the protection of cultural resources.
Inadequate protection of cultural resources and Tla’amin access to cultural
sites
Lack of monitoring and enforcement has led to widespread damage to and loss of cultural
heritage resources. Provincial and federal agencies do not seem to acknowledge the
importance of protecting archaeological sites. For example budget constraints mean that
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staff at the Archaeology and Registries Services Branch of the Ministry of Sustainable
Resource Management are unable to investigate reports of damage.
Tla’amin members very strongly support protecting and restoring cultural, archaeological
and traditional use sites in the territory. Members have identified old village sites and
sacred burial grounds as among the most important places to protect. While access and
protection is more important than outright ownership, members have expressed a
preference for ownership of lands used for ceremonial or spiritual purposes – particularly
if this is the only way to assure access to and protection of these areas. A transfer of
jurisdiction over heritage sites from the province to the Tla’amin is another way to pursue
improved stewardship of cultural resources.
Pressure from land-based and marine development and activities
Archaeological, cultural and spiritual sites sensitive to development include campsites,
burial sites, pictographs, shell middens and culturally modified trees. The main sources of
pressure from land and sea activities are as follows.
•
•
•
•
•
Upland development (construction) can damage cultural resources directly, and
through the coastal erosion it may cause.
Non-Tla’amin clam diggers have caused damage to middens and fish weirs.
Logging is also responsible for damaging archaeological resources in the Territory.
Promotion of the area for increased aquaculture development is likely to lead to
further impacts on cultural sites if it is not carefully managed.
Recreational camping, hiking, and boating have the potential to impact cultural
values. Recreational impacts are a significant risk because most accessible shorelines
in the protected areas have cultural resources and are also the favored locations for
recreation access, facilities and activities.
Other damage and desecration
Other damage to cultural resources is, unfortunately, purposeful. There is a history of
desecration of archaeological sites in Tla’amin traditional territory from vandalism and
pothunting. Pothunters have stolen artifacts and even human remains from burial sites.
Despite protection under the Heritage Conservation Act, which includes the potential for
significant fines, the Act is essentially useless without the Province providing sufficient
resources to assess, monitor or enforce it. Members are particularly concerned about
disturbance of their ancestors’ gravesites.
Decline in Tla’amin knowledge of traditional ways among youth
Tla’amin language and culture are not being sufficiently practiced and passed on to the
younger generation. Reduction in the Tla’amin people’s practice of traditional pursuits
was largely caused by epidemic diseases that decimated the population, a residential
school system, legislation that restricted the practice of language and culture, and an
enforced system of government. Maintaining and expanding traditional ways is critical to
retaining the Tla’amin identity, to sustaining the benefits of traditional resource use, and
to informing resource management with traditional and local knowledge. More people,
especially youth, should feel comfortable exercising their aboriginal rights in the use of
the lands and resources of the Territory. Values to be emphasized include the Tla’amin
connection to the land and respect for the land – values reflected in Ta’ow.
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“The Sliammon language and traditional use of the land go hand in
hand. To lose one or the other is to change the culture.”
“The ongoing use of as much of our land as possible for traditional
activities is very important, to keep our culture alive.”
“[Most important to me are] the yearly harvest, and seafood, especially
when the fish run and the smoke houses start smoking … herring season
and the roe, deer, language and culture – our Ta’ow, pass it on.”
“There have been people digging along the waterline and coming up
with artifacts. They are logging right over burial grounds – you can see
the crosses.”
Tla’amin members
Actions
To address the issues described above and attain the goals for management of cultural
resources, the following actions will be taken:
•
•
•
•
•
Work towards transferring cultural resources to Tla’amin jurisdiction so the Nation
can take responsibility for them.
Build Tla’amin capacity to assess, document, record, monitor and protect heritage
resources, including securing operational funds to carry out this work.
Improve inventory and monitoring by developing inter-agency protocols to expand
the inventory and increase knowledge of culturally significant sites in the traditional
territory.
Monitor the conditions of known culturally significant sites in the traditional
territory.
Protect cultural resources and maintain Tla’amin access to them by:
Developing a Tla’amin management strategy for cultural resources.
Developing inter-agency protocols with provincial and federal agencies for
working together to protect cultural resources (similar to the protocols with
Powell River local and regional governments).
Ensuring that Tla’amin are consulted regarding all development or tenure
applications involving or likely to involve archaeological sites and that the
Tla’amin Cultural And Heritage Committee reviews applications to
determine the significance of the site, the level of protection required, and the
means of protection required (from mitigation to avoidance).
Preventing all approvals for developments potentially affecting burial sites.
Limiting or mitigating clearing and shore front landscaping to curtail
shoreline erosion.
Identifying other places unsuitable for lands and resources development due
to cultural reasons (e.g., key beaches with important and/or vulnerable
cultural resources, reaches of streams and rivers used for spiritual bathing).
(See section 8 on Protected Areas)
Supporting the Tla’amin Watchman/Park Ranger Project geared to
monitoring all cultural and natural resources in parks throughout the territory,
in partnership with BC parks.
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•
•
•
Improving enforcement under the Heritage Conservation Act, working with
the Archaeology and Registries Services Branch of the Ministry of
Sustainable Resource Management.
Develop a recreation management strategy with the Provincial Ministry of Water,
Land and Air Protection, the Regional District of Powell River and other government
agencies as appropriate, that will:
Direct recreation use away from particularly important or vulnerable cultural
sites.
Manage recreation activities and facilities to avoid or minimize impacts upon
cultural sites where it is feasible for those activities to continue on or near
cultural sites.
Enhance and expand education of Tla’amin people on Tla’amin culture by:
Getting youth involved in cultural activities so that they will have awareness
of, and the opportunity to practice traditional methods.
As appropriate, restoring archaeological sites such as fish traps so as to
maintain the opportunity for people to learn about Tla’amin culture from
these sites.
Holding workshops to teach people activities that are not being widely
practiced due to loss of knowledge (e.g. medicinal plant harvesting/root
digging).
Providing opportunities to all Tla’amin members for education in their
language, traditional knowledge, culture and history.
Working with the Archaeology and Registries Services Branch of the Ministry of
Sustainable Resource Management, the Regional District of Powell River and other
government agencies as appropriate, raise public awareness about the sensitivity and
importance of cultural resources by:
Ensuring that leaseholders, resource harvesters (e.g., clam diggers),
developers and land purchasers are informed about cultural resources and the
rules for archaeological protection.
Developing a public awareness program, including information on the
protection of registered archaeological sites under the Heritage Conservation
Act.
Providing print information, interpretive signs and programs, as appropriate,
to explain and present culturally significant sites to users of the traditional
territory, especially in the Protected Areas.
Increasing the mapping of Tla’amin place names of certain geographical
features and locations in the traditional territory (but not archaeological
sites).
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7.2
Water and fish habitat
Tla’amin people strongly value the freshwater resources of the traditional territory.
Rivers are an important source of food fish and watersheds are appreciated for the access
to drinking water that they provide. It is a priority to maintain in a clean and healthy state
the rivers and lakes of the Territory, such as Sliammon Lake, Sliammon Creek,
Theodosia River and Okeover Creek.
There are twenty-one river systems in Tla’amin territory. One of their most important
functions is habitat to support salmon stocks. Sliammon Creek, Theodosia River and
Okeover Creek are salmon spawning streams, according to a government database. Other
streams also likely support salmon. Pink, chum and coho currently spawn in the
Theodosia River, and chinook and sockeye spawning have been documented in the past
(see Figure 5). In general, there is a lack of data on Tla’amin river systems, regarding
factors such as spawning and flows.
Juvenile chum, pink and chinook salmon all rear in nearshore habitats (eelgrass beds and
other vegetated areas) for several weeks or months in the spring after moving from natal
streams to the marine environment.
Tla’amin have run a salmon hatchery on Sliammon Creek under DFO’s enhancement
program for over 25 years. The hatchery employs Tla’amin members and produces fish
for First Nations and non-native fisheries. It also provides a community service in
teaching youth about fish and Tla’amin culture. As well, it is a tourist attraction,
including an underground aquarium in the river where people can look through the glass
at the spawning salmon.
“Water is life and I believe we should take care of it. Keep the water
clean, healthy. We drink and bathe from this water, and our fish live
there.”
“Our drinking water is a priceless resource.”
Tla’amin members
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Figure 5: Salmon-bearing Streams in Tla’amin Traditional Territory
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MAP OF TL’AMIN
SALMON BEARING
STREAMS
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Tla’amin Land and Water Use Plan
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Goals
The Tla’amin goals for water and fish habitat are to:
•
•
•
•
•
•
•
Exercise appropriate jurisdiction and management authority over water resources and
fish habitat in Tla’amin traditional territory.
Monitor and protect community water supplies so that the quality and quantity of
potable water is not compromised.
Protect, and enhance, where appropriate, fish and fish related habitat.
Maintain as near as possible, known natural stream flow regimes and characteristics.
Fill in information gaps on river systems.
Accommodate non-consumptive uses that may include, but are not limited to,
traditional, recreational or other uses.
Recognize and respect all traditional and cultural uses of Tla’amin watersheds
including hunting, food harvesting, medicinal plant harvesting and gathering of
cultural materials.
Issues
Threats to water quality
Development along lakes and rivers can cause pollution, erosion, changes in rates of flow
and changes in water temperature. There are concerns that forestry and development in
the area of Sliammon Lake could compromise drinking water supplies. Development
elsewhere, such as Theodosia Inlet, also poses risks. Septic systems and sewer outfalls
are sources of pollution.
Threats to fish habitat
The main negative impact on fish habitat in Tla’amin Territory was the construction of a
diversion dam on the Theodosia River in 1956. Powell River Energy constructed the dam
without consultation of the Tla’amin Nation, to divert water for a hydroelectric dam in
the Powell Lake system. Use of energy from the facility by the pulp and paper mill
caused a 70% reduction in the flow of the Theodosia River. This in turn resulted in
negative impacts on fish habitat, and salmon spawner escapement has never been as high
as it was prior to the construction of the diversion dam. Current coho spawner
escapement is far below historic levels.
Tla’amin entered into negotiations with the Province and Powell River Energy Inc.
(PREI), on a committee of some 30 members, to remedy the situation. Many studies were
done, but an agreement was never reached. In 2003 Tla’amin began negotiations with
PREI and did come to an agreement to restore partial discharge within the River.
Sliammon Construction completed construction on a restoration project the same year.
Other impacts on fish habitat stem from forestry activities and residential development.
The former can impact riparian habitat through harvesting practices that affect the
ecology of streams and sometimes result in landslides (e.g. septic systems). Residential
development also can cause erosion
DFO has not always been fully supportive of Tla’amin enhancement efforts. Tla’amin
had difficulties gaining approval to transplant fish into rivers to rebuild stocks, and
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budget cutbacks have threatened the hatchery program. At the same time, expanding
salmon aquaculture poses risks to enhanced salmon stocks as they migrate seaward.
Actions
To address the issues described above and attain the goals for management of water and
fish habitat, the following actions will be taken:
•
•
•
•
•
•
•
7.3
Enter into a co-management agreement with the province and the federal government
that appropriately reflects Tla’amin jurisdiction and joint management authority over
water resources and fish habitat in Tla’amin territory.
Promote partnerships with other water users for the stewardship and enhancement of
water resources and fish habitat.
Establish a revenue sharing agreement that ensures the Tla’amin Nation receives
income proportionate to the economic benefits derived from water resources in the
territory.
Develop a strategy for data collection to fill in information gaps on river systems in
the territory.
Protect water quality and quantity by:
Applying for water licenses to all streams crossing Tla’amin land.
Working with Powell river to ensure sewage management so that it keeps up
with population growth and outfalls into receiving waters do not affect water
quality.
Monitoring septic systems and improving maintenance of septic fields.
Carrying out water studies to monitor the quality and quantity of water in the
rivers and streams of the Territory.
Protect streams by:
Establishing buffer zones between streams and permitted activities.
Maintaining all herbaceous vegetation and trees within the buffer zone.
Continue with enhancement work to restore salmon habitat and increase salmon
stocks by:
Restoring habitat and flow in the Theodosia Watershed and Inlet.
Restoring stream channels that have been impacted by landslides.
Extending salmon enhancement work to Theodosia Inlet in a salmonid
rearing facility.
Undertaking salmon enhancement and habitat restoration in Okeover Creek.
Foreshore resources
Note that this Tla’amin Land Use Plan does not address fisheries other than shellfish.
This section of the plan covers the resources of intertidal (foreshore) and subtidal areas,
but not ocean resources such as salmon and cod.
Tla’amin people are a coastal people who rely on the resources of the sea. The clam
gardens, fish traps, canoe runs, petroforms and middens described in Section 7.1 of this
plan demonstrate that this connection goes far back in time. Traditional occupancy and
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use research shows that virtually the entire coast of the Tla’amin territory was used for
shellfish harvesting.
Many varieties of shellfish are very important to the Tla’amin as traditional fisheries.
Shellfish that Tla’amin people have used for food and ceremonial purposes include:
butter clams, littleneck clams, horse clams, razor clams, manila clams, sea cucumbers,
prawns, shrimp, green and red sea urchins, cockles, urchin, oysters, crabs and mussels.
Shellfish harvesting is the traditional activity with the highest level of participation by
Tla’amin people today. The most important harvesting areas are the islands of the
territory and Okeover Inlet. Increasingly Tla’amin people are having to travel further to
gather seafood, due to concerns regarding water quality, the health of coastal resources,
and lack of nearby beaches.
Most non-commercial harvesting is for personal use, though communal use is also
important. Gathering of marine plants is also important to Tla’amin people, whether for
food, medicine, spiritual or cultural uses. All of these traditional uses of the coast of the
territory are integral to the culture of the Tla’amin, and efforts must be made to ensure
that this knowledge is passed on to the youth.
The coastal ecosystems of the Tla’amin territory are diverse and mainly healthy. They
continue to support the shellfish and other intertidal resources so important to Tla’amin
activities such as shellfish aquaculture, wild clam harvesting and gathering natural
materials. However the Tla’amin are far from receiving their share of the economic
benefits from these resources, and pressures on the resources are increasing.
“My family and I love to gather shellfish for our use.”
“My mom usually gets oysters and clams given by other band members
who kindly share what they have harvested.”
Tla’amin members
Goals
The Tla’amin goals for foreshore resources are:
•
•
•
•
•
•
Exercise appropriate jurisdiction and management authority over foreshore resources
in Tla’amin traditional territory, fully reflecting Tla’amin rights to harvest shellfish.
Recognize and respect all traditional and cultural uses of Tla’amin intertidal and
coastal resources, including food harvesting and gathering of cultural materials.
Strengthen and maintain Tla’amin access to beaches for food, social and commercial
harvesting in traditional and preferred locations, for the long term.
Increase economic opportunities derived from foreshore resources, including wild
clam harvesting, shellfish aquaculture and any emerging and future commercial
opportunities such as sea urchin, sea cucumber and kelp harvesting.
Ensure there will be seafood resources for future generations by managing the
resources sustainably and maintaining suitable environmental conditions.
Integrate Tla’amin Ta’ow and traditional ecological knowledge into foreshore
management systems.
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Issues
Insufficient economic benefits to Tla’amin from foreshore and shellfish
resources
Commercial shellfish harvesting in the traditional territory is strong and worth millions of
dollars. The commercial shellfish fisheries in the region include prawns, geoducks and
manila clams, and a Fishing Resource Analysis of the traditional territory completed in
1999 emphasized the opportunity for Tla’amin harvesting of these resources (not all of
which are intertidal). Commercial geoduck harvesting is one of the most valuable
fisheries in BC. Yet the Tla’amin people have received little benefit from any of these
fisheries, beyond the manila clam fishery.
There is a high concentration of shellfish aquaculture tenures in the traditional territory,
with Okeover, Lancelot and Theodosia Inlets being among the most productive shellfish
growing areas in the province. Aquaculture is growing due to increasing world demand
for seafood, and promotion of the industry by the provincial and local governments. Most
of the waterfront of the traditional territory has potential for various forms of aquaculture.
Oysters are the main shellfish farmed in the territory, while clams are also cultivated.
Potential also exists for mussel, abalone and geoduck farming.
With such riches along the traditional territory’s shoreline, Tla’amin people should be
receiving reasonable economic benefits from their shellfish resources. Members feel
strongly that commercial harvesting in inter-tidal areas is a vital source of jobs. Capacity
to take up future employment opportunities in the shellfish industry has to be built,
particularly in biology and technical subjects. At the same time, the Tla’amin youth who
are going through post-secondary education need jobs to come home to. A Sliammon
Fisheries Management and Opportunities Study is currently underway as a Treaty
Related Measure, and is expected to be complete by the fall of 2005.
The wild clam fishery is the single commercial fishery currently bringing significant
economic benefits to Tla’amin members. Areas particularly important for harvesting by
Tla’amin people include Savary Island, Lasqueti Island, Hernando, Marina, Denman and
Hornby Islands.
Tla’amin now control 60% of the wild clam fishery in the traditional territory, with about
60 commercial licences. This fishery provides an annual income to the harvesters of
approximately $3,000 to $5,000. Recently, Fisheries and Oceans has been considering
downsizing the fishery. The Tla’amin have been in dialogue with Fisheries and Oceans
about this issue, pointing out that more Tla’amin people should be engaged in clam
harvesting – not fewer.
The Tla’amin are aware of the value of shellfish aquaculture and it is a key economic
development component for the Nation. The Nation currently holds seven intertidal
aquaculture tenures in Lancelot, Okeover and Theodosia Inlets, which have been seeded
with oysters (and also have potential for clam cultivation). The Nation also has three
deep-water oyster leases in Okeover and Lancelot Inlets.
A Memorandum of Understanding between the province and the Tla’amin First Nation
provides for shellfish reserves in Okeover Inlet, Theodosia Inlet and Trevenen Bay.
According to the MOU, the Tla’amin have the exclusive opportunity to apply for, and
develop, shellfish aquaculture tenures during a ten-year window of time.
The Tla’amin Nation owns a shellfish processing plant located on the west shore at the
south end of Okeover Inlet. This “Mermaid Oyster Producers” processing facility is being
Tla’amin Land and Water Use Plan
August, 2005
Page 31
restored and is expected to reopen in the near future for processing clams. The Fisheries
Management and Opportunities Study is also looking at the potential for a shellfish
depuration facility, with the intension of diversifying the Tla’amin shellfish industry.
“We should buy more crab, oyster, and prawn licenses for the men on
our reserve. They should all be fishing, not on welfare.”
Tla’amin member
Constraints on access to the foreshore and shellfish
Tla’amin people have lost access to the foreshore and its resources over recent years
through the regulation of clam harvesting by DFO and the granting of tenures on beach
areas by the Crown. It is imperative that the trend towards loss of access to the coast be
reversed so that Tla’amin people maintain the ability to gather food and benefit
economically from intertidal resources.
During commercial clam harvesting Tla’amin people feel harassed by DFO enforcement
officers. Over the last three years there have been over 120 charges against Tla’amin
members for clam digging. While the Tla’amin Nation has made some progress in
securing benefits from foreshore resources, ongoing access must be improved.
The extensive granting of aquaculture tenures in Tla’amin territory is a serious problem.
Tenures alienate areas from future aquaculture development by the Tla’amin Nation, and
lease-holders contravene Tla’amin rights by asking food harvesters to leave beaches in
tenured areas. Leases (mainly oyster) along the shore of Okeover Inlet in particular are of
grave concern, since this is one of the few places that Tla’amin people can access without
a boat. There is a risk that Treaty Settlement Lands will be fronted by numerous floating
leases.
One of the challenges in dealing with issues of access is that there are multiple provincial
and federal agencies with mandates that apply to the foreshore. Various branches within
Crown ministries wield authority, and further complications arise when local or regional
ministry employees cannot make decisions relevant to Tla’amin interests, so that
concerns have to be taken to offices in Vancouver, Victoria or Ottawa.
“We don’t want to be criminals anymore. We want to be out there
exercising a right that is ours.”
Tla’amin member
Threats to foreshore resources
Other constraints on the benefits that Tla’amin could derive from foreshore resources,
beyond restricted access, are pollution and over-harvesting.
The protection of marine water quality and shellfish habitat is critical to maintaining the
productivity of the Inlets for both shellfish aquaculture and wild shellfish harvest.
Shellfish harvesting depends on clean water, and many areas are now subject to seasonal
or permanent closures for harvesting bivalves due to unsanitary conditions or marine
toxins such as PSP (red tide). The areas closed permanently tend to be small, but ongoing
upland development could make conditions worse. Land-based sources of marine
pollution include forestry activities and residential development (e.g. septic systems).
Sewage from boats also has the potential to cause problems.
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August, 2005
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Tla’amin members want their beaches to be protected from pollution so that they can
continue to support shellfish harvesting for generations to come.
Another threat that the Tla’amin wish to avoid is that of finfish farming, and they have
opposed an application for a salmon aquaculture lease in the territory. Tla’amin First
Nation has run a Salmon Enhancement Program for over 25 years, and fish farms conflict
with this objective of enhancement. Shellfish tenures could also have negative
environmental impacts if sited in sensitive areas.
Over-harvesting has caused a decline in the manila clam fishery, as management actions
closed beaches being for much of the year in response to that pressure. Too many
harvesters became involved in the fishery as its value went up. In the past, there have
been multi-year closures. Even within Tla’amin harvesting activities, the risk of overharvesting requires a careful balancing of the needs of commercial harvesters with
domestic needs.
Abalone is gone from the area due to over-harvesting, as are herring. Herring roe was
once a key foreshore resource for the Tla’amin people. Adults recall plentiful roe on the
beach in front of Sliammon in their childhood. Some Tla’amin people assert that herring
are returning but returns have been very scattered for a number of years.
“The herring are slowly returning and laying eggs along the beach and
should be protected.”
“Will there be any clean beaches left?”
Tla’amin members
Actions
To address the issues described above and attain the goals for management of foreshore
resources, the following actions will be taken:
• Establish increased Tla’amin authority and application of Tla’amin Ta’ow in
decision-making for foreshore resources through:
A co-management agreement with the province and the federal government
that appropriately reflects Tla’amin jurisdiction and joint management
authority over foreshore resources in Tla’amin territory, including increased
Tla’amin involvement in decision-making regarding allocations and other
aspects of management of commercial shellfisheries.
Strengthened Tla’amin fisheries management systems.
Strengthened relations with Tla’amin’s First Nations neighbours.
Streamlined interactions with provincial and federal ministries, moving
towards “one-stop shopping” in foreshore management.
• Maintain access to beaches for harvesting by:
Seeking full, unfettered Tla’amin access to unallocated species of clams.
Pursuing arrangements to prevent the granting of non-Tla’amin foreshore
tenures in areas fronting Tla’amin Reserve lands and Treaty Settlement
Lands, and/or in a certain percentage of the area of the beaches in Tla’amin
traditional territory.
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August, 2005
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Providing youth with the knowledge of what traditional foods they can
access along the foreshore, where to access them and what time of year
certain things are available.
Developing a more culturally sensitive approach to enforcement of shellfish
harvesting regulations that recognizes the Tla’amin people’s historical use of
these resources.
Working with provincial agencies, and the Powell River Regional District to
identify and address unauthorized uses under the Land Act as well as
facilities that should be tenured and are in a state of disrepair.
Seeking assurance of long-term aquaculture tenures, regardless of rates of
harvesting or use of the tenures (so that “diligent use provisions” do not
apply).
Expanding the decision-making role of the Tla’amin First Nation in the
coastal tenure granting process.
Working with government departments to educate non-Tla’amin tenure
holders regarding Tla’amin rights to use foreshore resources (e.g. tenure
holders cannot block beach access and must allow Tla’amin members to
harvest shellfish on the beach).
• Seek exclusive Tla’amin access/harvesting rights through arrangements that:
Establish shellfish harvesting areas where Tla’amin have the exclusive rights
to harvest the total allowable catch (e.g., Harwood Island).
Establish shellfish harvesting areas that are off-limits to commercial
harvesting (reserved for food and ceremonial harvesting only).
Reserve any returning herring and/or herring spawn for harvesting by
Tla’amin only.
• Increase economic benefits through initiatives to:
Attain Tla’amin tenures to shellfish harvesting in areas that are accessible by
land from Tla’amin Reserves.
Provide capacity building opportunities in aquaculture.
Further develop Tla’amin’s management capacity, including the
development of principles and policy – internally.
Establish Tla’amin depuration fisheries in areas otherwise closed due to
sanitary contamination (e.g. Freke Anchorage).
Re-establish the aquaculture-related processing operation: Grace Harbour
Oyster Co. (formerly Mermaid Oyster Co.).
Pursue revenue-sharing opportunities with non-Tla’amin tenure holders
where appropriate (e.g., joint venturing or partnerships for development).
Develop working relationships with tenure applicants that may include major
Tla’amin involvement in operations, and training and employment of
Tla’amin people.
• Avoid siting shellfish aquaculture where it will have negative impacts on other
resource uses such as recreation and tourism.
• Reduce threats to the resource by:
Integrating Tla’amin Ta’ow and traditional knowledge into all of the actions
described here.
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August, 2005
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Working with government agencies to establish systems for regular marine
water quality monitoring.
Monitoring septic systems regularly to ensure that they meet environmental
health standards.
Undertaking joint upland planning initiatives with Powell River Regional
District to assist in the control of land-based sources of marine pollution and
address whether new commercial and industrial docks should be an
acceptable in a given area.
Preventing the granting of shellfish tenures in environmentally sensitive
areas such as fish habitat (e.g. eelgrass beds).
Obtaining a stronger role in surveillance and enforcement (e.g., creating
guardian programs for marine conservation and recreation areas).
7.4
Wildlife
Tla’amin traditional territory is rich in wildlife resources and Tla’amin well-being is
dependent on these resources. Tla’amin people want to be able to exercise their inherent
right to practice traditional harvesting activities, to meet their domestic and community
needs, and remains consistent with their traditional ways. Equally important, Tla’amin
people take seriously their responsibilities as land stewards to sustain all the wildlife and
biodiversity of the territory, out of respect for the natural world, abiding by Tla’amin
laws and teaching.
Hunting by Tla’amin ancestors followed a seasonal round of harvesting activity. In the
winter, they lived on stored food from previous harvests. In spring, summer, and fall,
hunters traveled throughout the territory, harvesting fresh meat from deer, bear, and goat.
Sea mammals were also harvested, such as sea lions, seal and porpoise. Trapped animals
included mink, weasel, marten, beaver and raccoon. Species of special interest to
Tla’amin for food, social, and ceremonial use have been identified through traditional use
interviews with Elders, community surveys, and focus groups with Tla’amin hunters (See
Table 1).
The Tla’amin calendar of 13 Moons describes this seasonal cycle of harvesting plant and
wildlife resources (See also section 6 and Figure 3). The cycle represents the 13 Moons
of the Tla’amin ancestors, which guided the lives of Tla’amin people from the beginning
of time. Tla’amin ancestors lived by the 13 Moons. It was the Tla’amin traditional way of
life, is practiced today, and must be forever protected for future generations. (See Table
2: Tla’amin cultural plant resources and Table 3: Harvest of Edible, Medicinal and Utility
Plants by Tla’amin 13 Moons).
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Table 1: Tla’amin Species of Interest for Wildlife Harvest
Tla’amin name
Common Name
Genus
Species
Qegath
Qe’ich
Xwetl’ay
MaXatl
Xaw gas
Qowut
Mas
Q’a7tl
Qwaqwmes
Qw’alas
Kwakwaju
Kwuma?qen
A7sXw
Maga
Tumishews
Kwasum
Xom Xom
Black tailed deer
Roosevelt Elk
Mountain Goat
Black Bear
Grizzly Bear
Beaver
Mink
Otter
Marten
Raccoon
Squirrel
Sea Lion
Harbour Seal
Cougar
Willow (ruffed)
Grouse
Blue Grouse
Odocoileus
Cervus
Oreamnos
Ursus
Ursus
Castor
Mustela
Lutra
Martes
Procyon
Tamiasciurus
Eumetopias
Phoca
Felis
Bonasa
hemionus
elaphus roosevelti
americanus
americanus
arctos
canadensis
vison
Canadensis
Americana
lotor
hudsonicus
jubatus
vitulina
concolor
umbellus
Dendagapus
obscurus
Tla’amin members strongly support measures to protect and where necessary, restore
wildlife populations and habitat and re-vitalize Tla’amin traditional hunting and
harvesting activity.
“Hunting is a very important traditional activity, even to people who
don’t practice hunting.”
“Protect wherever there are animals. Our biodiversity is disappearing.
Our land without animals is a barren, lonely place.”
Tla’amin members
Goals
The Tla’amin Goals for Wildlife Management are to:
•
•
•
•
•
Exercise appropriate jurisdiction and management authority over wildlife resources
in Tla’amin traditional territory.
Preserve forever the integrity of the 13 Moons Tla’amin Calendar, and opportunities
for Tla’amin people to practice their traditional, seasonal harvest patterns and cultural
practices across the traditional territory.
Conserve the biological diversity of the traditional territory.
Maintain viable wildlife populations that will sustain opportunities for Tla’amin
hunting, with unfettered access to a safe supply of these foods.
Provide opportunities to hunt during traditional seasons, to use traditional methods,
and access traditional areas, if preferred.
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August, 2005
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•
Ensure integration of Tla’amin Ta’ow and traditional ecological knowledge into
wildlife management systems.
Issues
Loss of wildlife habitat
Tla’amin people are concerned that their inherent rights to hunt and gather resources are
being compromised by land development activities occurring in the territory, especially
clearcut logging. Tla’amin people are equally concerned with sustaining the overall
health of the lands and waters of the territory, including all wildlife species, especially
those species that are culturally important or threatened.
Especially important wildlife habitats include old growth and riparian areas (wetlands,
lakes, streams and rivers). These areas provide important habitat for many traditional
plants and wildlife and fish. Habitat supply is being steadily diminished as more and
more development occurs in these areas.
Species that do well in recently logged or young forests are generally thriving, such as
Black Tailed Deer. Species that are naturally rare, or have specialized habitats associated
with mature and old growth forests and riparian areas are more vulnerable and threatened
by logging and other developments in the traditional territory.
Over-hunting
There are currently three Tla’amin species of interest where hunting pressure is thought
to pose a conservation risk – grizzly bear, Roosevelt elk and mountain goat. Elk are
currently managed by a determination and allocation of allowable harvest. Roosevelt Elk
were nearly wiped out by over-hunting in the late 1800s. They are now slowly recovering
through re-introduction and cooperative management efforts between the Tla’amin First
Nation, Sechelt First Nation and the Province. Further effort is needed to increase
population levels so that the herd is healthy and can support a reasonable Tla’amin
harvest. There is currently no hunting of grizzly bears while populations are being
assessed. There is some uncertainty about the status of other wildlife populations since
adequate data are not collected on the abundance, distribution, and levels of harvest for
most species.
Actions
To address the issues described above and attain the goals for wildlife management, the
following actions will be taken:
•
Enter into a co-management agreement that establishes a Tla’amin wildlife
management committee to oversee hunting and wildlife management in Tla’amin
territory. This committee will have representatives from the Tla’amin Nation, the
Province and Canada. The Terms of Reference for this committee should include:
developing and approving an annual wildlife management plan for Tla’amin
territory.
establishing a Total Allowable Harvest (TAH) for all harvested species that
are of management concern to the Tla’amin and/or the Crown. The TAH
quota should address Tla’amin food, social and ceremonial needs as the
highest priority in Tla’amin territory, after conservation.
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•
•
•
7.5
Develop a habitat supply model to identify the amount and spatial distribution of
important habitat components for Tla’amin species of interest. The habitat supply
model should include the traditional ecological knowledge of Tla’amin hunters and
elders.
Identify and implement appropriate policy and regulatory mechanisms to ensure
adequate long-term supply of suitable habitat of Tla’amin species of interest. These
mechanisms may include additional Old Growth Management (OGMA), and
Wildlife Habitat Area (WHA) designations (See section 7.4).
Establish a harvest monitoring and reporting system to track wildlife hunting effort
and harvest levels, in accordance with the approved wildlife management plan.
Forest Resources
The forests of Tla’amin traditional territory are vitally important to the health, cultural
well-being, and economic sustainability of the Tla’amin Nation. Tla’amin community
members want to see the forests of the traditional territory managed sustainably – to
conserve old growth forests, rivers, streams, and wildlife habitat, to ensure that there will
be traditional forest resources for harvesting and cultural practices, and to provide the
foundation for a modern, vibrant forest economy.
Goals
Tla’amin Goals for forest resource management are to:
•
•
•
•
•
Exercise appropriate jurisdiction and management authority over forest resources in
Tla’amin traditional territory.
Protect and restore the ecological integrity of Tla’amin forest ecosystems.
Ensure Tla’amin access to forests and forest-related resources such as trees, fish,
aquatic resources, wildlife, and plants for personal, family, or community uses.
Ensure that harvesting of timber resources is sustainable, based on Tla’amin laws and
principles, and the principles and practices of ecosystem-based management.
Develop a robust and diverse forest sector economy under Tla’amin control, that
provides long-term jobs, revenue and other benefits to the Tla’amin Nation.
Issues
Lack of protection of traditional values and resources in forest planning
Tla’amin members are greatly concerned that their traditional values are not adequately
considered in forest management planning. Tla’amin people use trees and a wide range of
forest plants for many cultural purposes. Many members are highly skilled in the art of
working with plant materials and regularly go out into the forests to gather roots, bark,
berries and other plants with medicinal properties. Western red cedar is an especially
important tree and is treated with utmost respect. Cedar foliage, branches, wood, bark,
and roots are in constant demand. Young cedar trees that contain large amounts of sap are
sought in the spring for the structural portions of baskets. Cedar roots – especially those
that can be harvested in long, pliable, unbroken lengths – are very much in demand.
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August, 2005
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Yellow cedar is highly valued for its medicinal properties and artistic value for carving.
Other important cultural trees are Douglas fir, sitka spruce, and balsam. Most, if not all,
deciduous trees are used for a number of medicinal and pharmacological products. The
natural forests, lakes and streams are also important for spiritual renewal, a place for
Tla’min members to reconnect with their ancestors and traditional life.
Tla’amin community members are especially concerned about the loss of cedar trees due
to the cumulative effect of a high rate of logging and extensive clearcutting in the
traditional territory. Preserving red cedar for traditional use is a top priority in forest
management for Tla’amin members, who would like red cedar that is too small for
commercial purposes to be retained in managed stands for Tla’amin traditional uses. The
Ministry of Forests regulates how much wood each company can cut, but not what
species they cut. Due to its high value, there is an incentive to log cedar at unsustainable
rates. As a result, there is no control mechanism in place to ensure that the cedar resource
will not be excessively depleted or exhausted.2
Traditional uses and practices must be a vital and central part of all forest planning in
Tla’min territory. Members would like to see greater Tla’amin involvement in forest
planning in the territory to ensure that traditional uses and values are protected. There is
support for greater protection of remaining old growth and natural forests, riparian areas,
and wildlife habitat. People would like to see less logging generally, and less clearcut
harvesting especially.
“100% of Sliammon respondents cited preserving red cedar for
traditional use as a top priority in forest management. Traditional uses
and practices must be a vital and central part of all planning.”
Tla’amin First Nation, Report on Forest Practices
Tla’amin participation in the forest sector
While the forests of the traditional territory are a mainstay of Tla’amin culture and
traditional lifestyles, they also need to be the foundation of a modern economy. Tla’amin
people want to be full participants in a modern, sustainable forest economy, one that
generates jobs and benefits for Tla’amin people, in all aspects of forest planning,
operations and processing.
As owners of the land, the Tla’amin also need to be beneficiaries of the resource rents
collected by the Crown from these valuable forest resources. There are significant forest
economic opportunities and resource rents being collected from the traditional territory.
The territory supports the harvest of about 600,000 m3/year from 14 licensees in the
Sunshine Coast TSA, Tree Farm License 39 (Cascadia Forest Products, formerly
Weyerhaeuser), BC Timber Sales, and one large private landowner.
The Tla’amin Nation has existing capacity to participate in various aspects of the forest
sector; however, there is a severe lack of opportunity to put current Tla’amin skilled
forest workers to work. New arrangements are needed to provide a secure land base for
sustainable forest management by the Tla’amin Nation. Sustainability must come from
2
The Heiltsuk Nation estimate that operable cedar in their territory will be gone by 2026 at current
rates of logging of 208,000 m3/yr, which is four times the estimated sustainable rate of e of cedar
harvest of 80,000 m3/year. (How Long Will it Last? Cedar Logging in Heiltsuk Traditional
Territory).
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August, 2005
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allocation of a secure and productive forest land base, not short term timber volume
licenses.
“Forestry is the most important resource for Sliammon. It is the most
valuable economic industry for BC and should be for the Sliammon First
Nation, if we manage it properly.”
Tla’amin member
Actions
To address the issues described above and attain the goals for management of forest
resources, the following actions will be taken:
•
3
Enter into a co-management agreement with the province that appropriately reflects
Tla’amin jurisdiction and joint management authority over forest resources in
Tla’amin territory. The terms of reference for this co-management body should
include the following:
Undertake a detailed assessment of the status of the yellow and red cedar
resource, and determine a harvest rate for these species that is not more than
the long term sustainable level, including allowance for a reasonable supply
of these species for community needs. Prohibit licensees from harvesting a
particular species of timber at a rate greater than the sustainable harvest level
for that species.
Through forest planning and changes to forest practices, ensure an indefinite
supply of cedar of appropriate quality and quantity for community cultural
needs (see also below).
Undertake an assessment of the status of culturally important forest plants
and plant communities. (See also sections 7.6 and 8).
Determine an appropriate Allowable Annual Cut (AAC) for all forestland
within Tla’amin traditional territory, consistent with Tla’amin laws and the
principles and practices of ecosystem-based management. The AAC should
include, and be informed by, a formal assessment of key non-timber values
(fish and aquatic habitat, cultural and heritage resources, Tla’amin traditional
and customary use, habitat needs of Tla’amin Wildlife Species of Interest,
non-timber forest products).
Designate Tla’amin cultural reserve areas to protect old growth, especially
areas containing old growth yellow and red cedar and other plant
communities that are culturally important and threatened by conventional
forest development. Where insufficient areas remain with these values,
designate areas where old growth and culturally important plant communities
can be recruited, based on predictive ecosystem mapping (See also sections
7.6. and 8).
Designate enhanced riparian reserves, to protect high value fish habitat,
water quality, and Tla’amin cultural values associated with streams and
rivers (see Sections 7.2).3
This would be in addition to riparian area protection under current forest regulations. “70 people
want the buffers on either side of streams to be larger than the standards set down by
government.” (Report on Forest Practices)
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•
•
•
•
7.6
Establish a revenue sharing agreement with the Crown that reflects historic and
current forest harvest activity in Tla’amin traditional territory.4
Secure a land base that will support a long-term sustainable harvest of 100,000
m3/year under a conservative, ecosystem-based management regime. Designate this
area as a Tla’amin community forest, with exclusive, long-term forest management
and harvesting rights for the Tla’amin Nation.
Implement alternative silvicultural systems (such as variable retention) on all
managed forest land within Tla’amin territory to retain valuable cultural and
ecological components, including cedar (large mature and old growth cedars),
deciduous trees (cherry, birch, maple), berry crops, riparian function, wildlife trees
and soil productivity.
Prepare a personnel needs and training plan to support an initial annual allowable cut
of 50,000 m3/year and fast track any and all forest based opportunities for the
Tla’amin Nation, including the development or acquisition of physical infrastructure
(dry land sorts and booming areas).
Cultural Plant Resources
The use of plant resources by Tla’amin people has been an important part of the annual
cycle of harvesting for thousands of years. There are hundreds of species of plants
harvested, from many locations throughout the territory. Some plants are commonly
found; others have specialized habitats, and are found only in a few locations. Tla’amin
Elders and gatherers have an intimate knowledge of where to find plants, for many
different purposes, and at different times of the year.
Tla’amin cultural plant resources (CPR) harvesting can be organized into three main use
groups – edible plants, medicinal plants, and utility plants. Edible plants include plants
and plant parts that are consumed whether fresh or preserved. The Tla’amin use 27 main
edible plants, 19 of which produce fruit or berries, 6 produce fresh greens, one is a root
food, and one is used as a tea. Medicinal plants include all plant product uses, whether
ingested or applied externally. There are 9 main medicinal plants. Utility plants include
plants used for tools or cultural purposes. There are 10 main plants used by the Tla’amin
people for cultural purposes.
The Tla’amin calendar of 13 Moons illustrates the rhythm of Tla’amin life, and seasonal
cycle of harvesting plant and wildlife resources (See also section 6 and Figure 3). The
cycle represents the 13 Moons of the Tla’amin ancestors, which guided the lives of
Tla’amin people from the beginning of time. Tla’amin ancestors lived by the 13 Moons.
It was the Tla’amin traditional way of life, is practiced today, and must be forever
protected for future generations. (See Table 2: Tla’amin cultural plant resources and
Table 3: Harvest of Edible, Medicinal and Utility Plants by Tla’amin 13 Moons).
In addition to the traditional cultural uses of plants, there are economic values associated
with the harvesting of what are commonly called “non-timber forest products” (NTFPs).
Within Tla’amin territory, there are many opportunities for the harvest of NTFPs,
including floral and seasonal greenery (cedar boughs, salal, huckleberry), wild edible
4
The Haida negotiated this language as part of their MOU with the Province, dated April 22, 2005,
with an initial payment of $5 million on execution of the MOU.
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August, 2005
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mushrooms (pine, oyster, chanterelles), wild berries, and landscape and reclamation
products.
“A lot of activities are not currently practiced because of loss of
knowledge … things like medicine plant harvesting and root digging.”
“Sliammon people need access to traditional resources like bark, roots,
and plants to carry on our traditional lifestyle.”
Tla’amin members
Goals
The goals for Tla’amin cultural plant resources are to:
•
•
•
•
•
Exercise appropriate jurisdiction and management authority over cultural plant
resources in Tla’amin traditional territory.
Preserve forever the integrity of the 13 Moons Tla’amin Calendar, and opportunities
for Tla’amin people to practice their traditional, seasonal harvest patterns and cultural
practices across the traditional territory.
Ensure maintenance of healthy populations of all Tla’amin cultural plant resources
and associated plant communities, for social, cultural and economic purposes.
Sustain abundant and diverse opportunities for Tla’amin gathering of plant resources,
with unfettered access to a safe supply of these plants.
Ensure that Tla’amin traditional knowledge of cultural plant resources and harvest
practices is retained, nurtured, and passed on to future generations, and that Tla’amin
intellectual property rights are respected and protected.
Issues
Decline of traditional plant resources and harvesting opportunities
Since European contact, Tla’amin land has been greatly altered by road building, logging,
and rural development. As a result, many formerly productive plant gathering sites have
been lost or greatly altered. Harvesters must travel further from the community to get
resources, with less assurance that the resources will be found.
Gathering is dependent upon the presence of the target plants within known areas of
occurrence and an abundant population that is able to regenerate within a reasonably
stable habitat. The plant occurrences that provide many of the best opportunities for
traditional harvesting are in riparian areas (the habitat approximately 150 metres of either
side of all streams, rivers, wetlands and lakes), old growth areas, and forest stands
dominated by western red cedar and Sitka spruce. Undeveloped habitats of these three
types are increasingly scarce in Tla’amin territory.
Furthermore, it is no longer straightforward to predict where traditional plant resources
will be found based on traditional knowledge alone, given that so much of the landscape
is now actively managed for industrial forestry. The Sliammon Treaty Society has
undertaken initial work to apply the Biogeoclimatic Ecosystem Classification (BEC)
system to identify sites with the potential to contain traditionally harvested plants. Based
on initial field verification, it appears that the BEC system is an effective predictor of the
location of important traditionally harvested plants within the territory. Further work is
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August, 2005
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needed to refine the tool, and integrate it into management of Tla’amin and Crown lands
(see below).
Lack of Tla’amin involvement in land and resource planning affecting
traditional plant resources
Community members are concerned that the Nation has little say in how lands are
managed, and how decisions made by others affect their traditional plant harvest
resources and opportunities. Cooperative management regimes with the Crown and forest
licensees are needed to ensure that important plant gathering resources and productive
sites are identified and protected in forest planning and practice across Tla’amin
traditional territory. Application of the above BEC predictive tool – in collaboration with
the Ministry of Forests and forest licensees – could result in better integration of cultural
plant protection in forest plans and practices. This will require a high degree of
collaboration between the Tla’amin, the Ministry of Forests, and licensees.
Threats to traditional knowledge and practices
Historically, there was no need to search for plant resources. The locations of plant
gathering areas were well known to the elders and adults of the community. They passed
the traditional knowledge on to each new generation. With diminished and limited access
to the natural resources within the Tla’amin traditional territory, there have been fewer
opportunities for community members to exercise their traditions and pass on the
knowledge and practices to younger generations. While many members of the community
are still very active plant gatherers, changes in society generally have also interrupted the
traditional teachings and lifestyles of Tla’amin people, and traditional gathering and
knowledge is less extensive among young people and adults than it is among the Elders.
There is a need to support and keep the ancient relationship with the Tla’amin territory
alive and well. The Sliammon Treaty Society is in the process of establishing a plant
herbarium. Plants will be collected and catalogued with the help of a plant resource group
comprised of Elders and knowledgeable community members. Other measures are
needed to encourage continued plant gathering practice and traditional knowledge.
Actions
To address the issues described above and attain the goals for management of cultural
plant resources, the following actions will be taken:
•
•
Enter into a co-management agreement with the province that appropriately reflects
Tla’amin jurisdiction and joint management authority over cultural plant resources
(CPR) in Tla’amin territory.
The terms of reference for this group should include to:
Undertake an assessment of the status of Tla’amin CPR, including an
assessment of probable trends in the projected abundance and distribution of
Tla’amin CPR given current forest planning and practice assumptions, and
the level of threat to each Tla’amin cultural plant resource.
Jointly review, and where necessary, establish additional regulatory
objectives and specific targets for the maintenance and restoration of
Tla’amin CPR on managed forestland in Tla’amin traditional territory
(including TFL 39 and all licensee operating areas in Sunshine Coast Timber
Supply Area that fall within the Tla’amin traditional territory).
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Require joint approval of forest stewardship plans based on an assessment of
the extent to which the strategies or results specified in these plans
adequately conserve and protect Tla’amin CPR (and other cultural heritage
resources).
Identify and implement changes in policy, planning and forest practices to
eliminate or mitigate impacts on Tla’amin cultural plant resources, including:
• the protection of key riparian, old growth, cedar/spruce, and other
key cultural plant occurrence areas as identified through landscape
and stand-level reserves.
• adjustments in timber supply modeling assumptions, harvest profile,
and AAC. (See also section 7.5)
• changes in forest practices to retain understory cedar and other plant
resources in managed stands (See also section 7.5)
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August, 2005
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Table 2: Tla’amin Cultural Plant Resources (CPR)
Edible Plants
Tla’amin name
Common Name
Genus/species
T’eneqw
T’oq’wan
T’aqa
T’uxwum
Yaxaniy
MathQw
He’gan
Qwa’tl
Xosom
T’amuXw
T’eys
Xa’ay
Shєh shus
Thewqw’
ChtiuXwen
Osa’
Tlu:k’em
Ye’yich
P’oq’p’oq’
Pa’aje
Xaku
SasXwal nach
KwanX
SuSu
Thukwa
Xwap’enay
Salmon berry
Thimble berry
Salal berry
Red Huckleberry
Blue Huckleberry
Blackcaps
Strawberry
Raspberry
Soapberry
Gooseberry
Highbush Cranberry
Bog Cranberry
Waxberry/snowberry
Red Elderberry
Blackberry
High Blueberry
Low Blueberry
Oregon Grape
Grey berry
Salmonberry shoots
Wild Rhubarb
Nodding Onion
Wild Crab Apples
Stinging Nettle
Tuberous Sword Fern
Labrador Tea
Rubus spectabilis
Rubus parifloris
Gaultheria salon
Vaccinium parvifolium
Vaccinium parvifolium
Rubus leucodermis
Fragaria vesca
Rubus ideaus
Shephardia Canadensis
Ribes lacustra
Vibrnum edule
Oxycoccus oxycoccus
Symphoricarpos albus
Sambucus racemosa
Rubus ursinus
Vaccinium alaskense
Vacciniun spp
Mahonia nervosa
Currant
Rubus spectabilis
Heracleum lanatum
Allium Cernuum
Malus Fusca
Urtica Dioca
Polyisficau munitien
Ledum Groenlandicum
Che T’ay
P’eyXay
Qa’chayn
Tha7chitl p’ay
TaXamay
Xwukwayn
Peq’ peq’ ahje
Tlu:k’em
Devil’s Club
Alder
False Hellebore
Sitka Spruce
Western Red Cedar
Skunk Cabbage
Skunk Cabbage Leaves
Low Blueberry
Oplopanax horridus
Alnus rubra
Veratrum viride
Picea sitchensis
Thuja plicata
Lysichiton americanum
T’iymay
Ha’mo7ay
T’thachhitlp’ay Qwa’wetl’s
Bitter Cherry Tree
Cascara
Spruce (pitch)
Prunus emarginata
Rhamnus purshiana
Picea sitchensis
Medicinal Plants
Tla’amin Land and Water Use Plan
August, 2005
Vacciniun spp
Page 45
T’uwXway Qwa’wetl’s
P’ayinay Qwa’wetl’s
Q’aq’ye’nay Q’wa’wetl’s
Su-Su
Balsam (pitch)
Douglas fir (pitch)
Jack Pine (pitch)
Stinging Nettle
Abies lasiocarpa
Pseudotsuga menziesii
Western Red Cedar
Alder
Ocean spray
Yellow cedar
Sitka spruce
Western yew
Broad-leafed maple
Wild cherry
Skunk cabbage
Arbutus tree
Thuja plicata
Alnus rubra
Holdiscus discolor
Chamaecyparis nootkatensis
Picea sitchensis
Taxus brevefolia
Acer macrophyluum
Prunus purshiana
Lysitchiton americanum
Arbutus menzeisii
Urtica dioica
Utility Plants
TaXamay
P’eyXay
Math’atl pay
T’iyXway
T’thachitlp’ay
Xwe7etay
Kutlay
T’iymay
Xwukwayn
Kwum kwumay
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August, 2005
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Table 3: Harvest of Edible, Medicinal and Utility Plants by Tla’amin 13 Moon Calendar
Key
Use Type
Key
Use Type
Fruits and Berries
Fiber source and Root use and products
Vegetable Greens
Many uses
Vegetable greens, Root use and products
Bark
Root use and products
Bark and Pitch
Teas or infusions and Vegetable Greens
Pitch
Teas and Infusions
Vegetable Greens
Fiber source
Stems
Wood/stems
First
Moon
Second
Moon
Third
Moon
Fourth
Moon
Fifth
Moon
Sixth
Moon
Seventh
Moon
Eight
Moon
Ninth
Moon
Tenth
Moon
Eleventh
Moon
Tweth
Moon
Thirteenth
Moon
Edible Plants
Salmonberry
Thimbleberry
Blackcap
Raspberry
Blackberry -early
Blackberry
Red Huckleberry
High bush blueberry
Low bush blueberry
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First
Moon
Second
Moon
Third
Moon
Fourth
Moon
Fifth
Moon
Sixth
Moon
Seventh
Moon
Eight
Moon
Ninth
Moon
Tenth
Moon
Eleventh
Moon
Tweth
Moon
Thirteenth
Moon
Blueberry – late harvest
Salal
Soapberry
Gooseberry
Bog Cranberry
High bush Cranberry
Wax/Snowberry
Red Elderberry
Strawberry
Hard Fruit
Crab Apples
Parsnip
Onions
Nettle
Salmonberry
Thimbleberry
BlackCap
Root/Tubers
Lady Fern
Teas
Labrador
Medicinal plants
Red Cedar
Sitka Spruce
Red Alder
Better Cherry
Cascara
Devils Club
False Hellebore
Skunk Cabbbage
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First
Moon
Second
Moon
Third
Moon
Fourth
Moon
Fifth
Moon
Sixth
Moon
Seventh
Moon
Eight
Moon
Ninth
Moon
Tenth
Moon
Eleventh
Moon
Tweth
Moon
Thirteenth
Moon
Utility Plants
Red Cedar
Red Alder
Western Yew
Broadleaf Maple
Bracken Fern
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7.7
Recreation and Tourism
Tourism potential in the traditional territory is based on the area’s high quality and
widely recognized natural and cultural resources. It includes the sheltered waters of
Desolation Sound and the Copeland Islands Provincial Marine Parks; Okeover, Toba, and
Theodosia Inlets; and backcountry areas that feature the Sunshine Coast Trail and the
Powell Forest Canoe Route, as well as many lakes, and scenic alpine and forested areas.
The spectacular scenery of the Desolation Sound area particularly attracts ecotourism,
which encompasses nature-based, adventure travel and cultural tourism, and is one of the
fastest growing sectors of the tourism industry.
The area supports a wide range of recreational pursuits including biking, wildlife
viewing, cruising, fishing, kayaking, hiking, swimming and scuba diving. Boating,
kayaking and hiking are the most popular activities. Tourism businesses in the region
have reported strong and steady growth in recent years.
The Tla’amin First Nation has been involved in tourism operations since 2000, when the
Sliammon Development Corporation purchased a majority ownership in the Lund Hotel.
In addition the Tla’amin have been delivering park services at the Dinner Rock and
Okeover Provincial Park sites under contract from BC Parks since 2003.
The Urban Systems Highest and Best Use Analysis concluded in 2003 that there might be
opportunities in Tla’amin territory for smaller scale resort and other support facilities
catering to tourists, particularly ecotourists. This may include marinas, resorts, smallscale lodges, spas, and related services such as water taxis and guided adventure tourism
outfits. The following areas have features that make them particularly suited to be resort
or tourism destinations: Harwood Island, Cortes Island, the Lund shoreline and
Desolation Sound.
Tourism is very important to Tla’amin members as an appealing source of jobs or
economic activity into the future, and there is strong support for sharing Tla’amin history
and culture through tourism activities.
Goals
The Tla’amin goals for commercial tourism and recreation are to:
•
•
•
•
•
Exercise appropriate jurisdiction and management authority over recreation and
tourism resources in Tla’amin traditional territory.
Promote and support sustainable tourism and recreation development opportunities,
based on the core value of exploring the natural and cultural history of the land and
its people.
Ensure that the location, development and operation of tourism and recreation uses
are controlled so as to minimize any adverse effects on the natural environment and
the shellfish industry.
Ensure that the location, development and operation of tourism and recreation uses
are controlled so as to preserve and enhance the cultural and heritage values of the
Tla’amin traditional territory.
Provide for the development of commercial recreation facilities and enterprises that
are economically and socially beneficial to Tla’amin, including increased
employment opportunities
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Issues
Risk of inappropriate exploitation of cultural resources
It is important to educate the public about Tla’amin’s unique history and culture and
connection to the land. But that culture must not be exploited inappropriately, and
ownership of cultural information and resources needs to be protected. Some Tla’amin
members feel that Tla’amin culture should be kept sacred, within the community rather
than shared with outsiders. While most members see the benefit of including culture in
tourism development, there are aspects of Tla’amin culture that should not be shared,
such as sacred ceremonies and stories owned by families. As well, access to and display
of artifacts should be limited to the less sensitive artifacts.
The interpretation and presentation of Tla’amin culture must be authentic and accurate –
messages to tourists must be consistent with oral traditions. The Tla’amin people who
display the culture must be highly knowledgeable themselves; often these will be elders.
Communication of culture and traditions should help to improve Tla’amin youth’s
understanding of their heritage.
Risks to the clean, natural environment necessary for tourism and recreation
Marine corridors (coastlines and Powell Lake), road corridors (including Highway 101)
and trail corridors need to be managed to maintain the natural and cultural features and
scenic quality upon which tourism and recreation depend.
Forestry, and particularly exposure to harvested areas, reduces the attractiveness of a
natural area to tourists. Exemplary forest practices and shoreline development will be
required to maintain the natural quality of potential recreational/tourism destinations.
Aquaculture leases can also reduce the attractiveness of an area – visually and in terms of
access, so increased aquaculture development may lead to significant impacts on tourism
opportunities. The specific form of aquaculture makes a difference, with oyster farms
being less intrusive than fin fish farming.
Land-based sources of marine pollution are another possible concern. Upland watersheds
have forestry activities and residential development that can impact coastal water quality,
compromising recreational use.
Possible environmental impacts of tourism
Increased tourism could itself have negative impacts on water quality. The main risk of
this is at Powell Lake. There are more than 200 float homes on the lake that have issues
regarding sanitary sewage disposal, particularly if access to land near the homes is
limited. Despite remedies designed in the 1990s, there is a lack of regulation over waste
treatment and the Lake may have reached its capacity to support float homes.
Poorly managed disposal of human waste from campsites and pleasure boats could
compromise the high standard of marine water quality required for shellfish aquaculture.
“Promoting the Sliammon culture through eco-tourism should be
supported. Non-native people from all over the world want to know
about the first nation people on the coast of BC. How do we do this in a
way that promotes the integrity of the Sliammon culture? We need to
promote ourselves in an accurate way, based on our Sliammon traditions
– not others.” Tla’amin member
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Actions
To address the issues described above and attain the goals for management of recreation
and tourism, the following actions will be taken:
•
•
•
•
Enter into a co-management agreement with the province that appropriately reflects
Tla’amin jurisdiction and joint management authority over tourism and recreation
resources in Tla’amin territory.
Protect areas with good potential for tourism development (e.g., resorts) and their
surrounding scenery from intensive resource uses by:
Carefully planning forestry and minimizing visual impacts of logging (e.g.,
buffers and selective logging).
Planning development away from areas with good potential for tourism
development.
Locating sites for shellfish aquaculture away from areas intended for tourist
uses and making leases shorter-term in recreation/tourism areas.
Educating tourists about the value of extractive resource use and the way
industry operates (e.g., guided forest tours, tours of shellfish farms, and
continuing the tours of the salmon hatchery).
Ensure that benefits from recreation and tourism development go to Tla’amin
members by:
Creating a Tla’amin First Nation, community-owned, limited company to
develop new tourism products and deliver tourism operations within the
traditional territory.
Building capacity within the Tla’amin Nation to develop the staffing required
for the operation of the new tourism company.
Provide capacity building opportunities for Tla’amin people in the planning,
development and management of commercial recreation and tourism
facilities and enterprises.
Pursuing revenue-sharing opportunities with non-Tla’amin tourism
enterprises where appropriate.
Develop tourism and recreation services, facilities and products in the form of:
The operation and delivery of contract services for all provincial parks in the
Tla’amin First Nation traditional territory (i.e., continue to provide contract
services in road accessible provincial parks and pursue a contract to deliver
services in the marine parks).
The development and operation of: waterfront kayak camps for use by the
public, other commercial operators and Tla’amin kayak operators; an alpine
hut system for terrestrial activity use; a performance theatre and cultural
centre; and a carving shed in the area of the cultural centre.
Provision of adventure and cultural products in the form of: guided kayak
tours; canoe and kayak rentals; traditional singing, drumming and dancing
performances; guided saltwater sport fishing; marine-based cultural tours
(motorized); guided hiking; and land-based cultural tours.
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• Protect the natural environment and the shellfish industry by:
Identifying sensitive environmental values including wildlife and fish and
their habitat when specific tourism development sites and trails are being
considered, and avoiding development in areas with sensitive values.
Managing all activities in such a way as to protect or improve water quality.
• Preserve and enhance the cultural and heritage values of the Tla’amin traditional
territory by:
Ensuring that all adventure products include a cultural component.
Ensuring that the branding strategy approved for marketing all Tla’amin
tourism operations reflects Tla’amin culture with integrity.
Promoting interpretive services (e.g. guiding) to share an understanding of
the cultural and heritage resource values with visitors.
Providing signage, brochures and other information materials to educate all
users on resource values and appropriate behaviours.
Increasing understanding within the Tla’amin First Nation community
regarding the cultural and heritage resource values to be shared with guests.
7.8
Mineral resources
In 1999 An Evaluation of the Mineral Resources of the Sliammon Traditional Territory
by Sadlier-Brown concluded that the mineral assets with the most promise for future
productivity are limestone, magnetite, copper, molybdenum, gold and silver. Four mines
on Texada Island produce limestone. Texada also has small gold-silver-copper deposits,
some of which are of moderate to high grades. Overall, the industrial mineral potential of
the Tla’amin traditional territory is high and metallic mineral potential medium.
Currently, there are 21 active mineral tenures held by five mineral tenure holders in the
traditional territory.
Limestone has the most economic potential in the short term, largely for use in
construction aggregate and cement manufacture. Sand and gravel produced from a
number of pits service the local market. A 2003 assessment of aggregate (gravel)
potential within TSL lands by Golder Associates found nine sites with promising
development potential.
Some Tla’amin members are interested in expanding opportunities for jobs in mining, but
this form of employment is less important than other resource-based enterprises.
Goals
The Tla’amin goals for mineral resources are to:
•
•
•
Exercise appropriate jurisdiction and management authority over resources in
Tla’amin traditional territory.
Ensure that mineral development in the traditional territory does not negatively
impact cultural resources.
Increase economic benefits to the Tla’amin Nation from mining in the traditional
territory.
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Issues
Potential impacts on cultural resources
Mining in Tla’amin Territory is constrained by its potential to disrupt archaeological sites
and overlap with traditional use areas. Impact assessments would need to be undertaken
prior to development, to ensure protection of cultural assets from mining activities.
Need for market and development research
If Tla’amin were to gain economic benefits from mineral resources, considerable
preparations would have to be made. Market analysis would be required to determine
economic feasibility of potential quarries. Detailed assessment of the geology and nature
of mineral resources found within the traditional territory would be required. Research
would have to be untaken on various aspects of the mineral industry such as exploration
and recovery technologies and on plans for local development projects.
Tla’amin would also have to determine what type of opportunities they wish to pursue:
direct participation (owning rights to explore for and operate a mine and market its
output); indirect participation (e.g., working for operators, secondary processing,
providing services); or resource custody (ownership and responsibility for the resource,
including the right to charge a tax or royalty on resource production).
Limited Tla’amin input into decisions on mineral development
The BC Ministry of Energy and Mines manages mineral development in a two-zone
system. Most of the province is in the mineral zone. The protected zone is closed to
exploration and subject to a no-staking order. This includes some types of parks, Treaty
Settlement Lands, etc. Mineral leases are typically for 10 years and are automatically
renewed every 10 years if conditions have been met. Outside of Treaty Settlement and
Reserve Lands, the Tla’amin First Nation currently is not consulted on leasing decisions,
even to the extent of receiving referrals.
Actions
To address the issues described above and attain the goals for management of mineral
resources, the following actions will be taken:
•
•
•
Enter into a co-management agreement with the province that appropriately reflects
Tla’amin jurisdiction and joint management authority over mineral resources in
Tla’amin territory.
To prevent mining from impacting cultural resources:
Protect key archaeological sites and traditional use areas by zoning them in
the Protected Mineral Zone.
Seek a role in the referrals process involving mineral leasing anywhere in the
traditional territory.
To increase economic benefits to the Tla’amin Nation from mining:
Further explore the potential for Tla’amin economic involvement in
aggregate mining in the traditional territory.
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Establish a revenue sharing agreement that ensures the Tla’amin Nation
receives income proportionate to the resources being removed from the
territory.
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8
TLA'AMIN PROTECTED AREAS
In order for Tla'amin people to be able to continue to practice their traditional ways and
retain a connection to the land, greater efforts must be directed at sustaining – and where
necessary – restoring opportunities for traditional harvesting practices, as well as cultural
and social activities on the land. Tla'amin people also have responsibilities as land
stewards to provide adequate habitat for the plants and animals of the traditional territory,
especially those that are vulnerable to threats from logging and other development.
As part of this land planning exercise, areas have been identified that are important to
Sliammon people for:
•
•
•
•
•
•
Traditional uses
Cultural uses
Spiritual values
Conservation of general biodiversity and specific wildlife
Water quality and supply
Recreation
• Management of other non-timber resources.
The Draft 1 Tla'amin First Nation Protected Areas map (see folded insert map) has been
created as a preliminary step in conserving these important areas. Table 4 summarizes the
sensitive cultural and ecological values in each area.
8.1
Methods to identify Tla'amin Protected Areas
The Tla'amin First Nation protected areas map has been developed following direction
provided by the Tla’amin Draft Gathering Plan, Prepared by the Sliammon Treaty
Society, May, 2005 specifically:
•
•
Section 2; Goals and Objectives of the Initial Gathering Plan,
Sections 4.0-4.3; The Use of Plant Resources,
• Section 6.2; Protection of Plant Habitat: Habitat Management.
In addition to the guidance of the Draft Gathering Plan, SFN Protected Areas have been
selected to provide for the following resource values:
•
Cultural uses of old growth western red cedar and cypress. The present and future
availability of these species within the traditional territory, specific uses and required
tree/wood qualities, locale, access and past utilization were all factors in selection of
areas.
• Suitable and preferred resource supply areas, based on local knowledge.
• Endangered species, based on local knowledge and Provincial data.
• Community watershed riparian protection.
• Additions to existing protected areas and critical riparian reserves.
The protected areas selection process began with a review of past resource inventory
information, selecting previously mapped areas directly into a GIS mapping system, and
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comparing to other existing protection areas. Ecosystems were used as a surrogate to
known plant locations to identify locations where Tla'amin Cultural Plant Resources (see
section 7.6) may be located. These ecosystems were identified through airphoto
interpretation, inventory data review, local knowledge and proximity to other
physical/geographical features. Considerations were made for future resource
availability, expanded cultural needs, and sustainable ecologically sensitive resource use.
Many Tla'amin protected areas were added in addition to existing protected areas such as
parks and provincially-mandated Old Growth Management Areas (OGMAs). Park
boundaries have been restricted in their coverage by unnatural district lot and property
lines, often leaving sensitive and important ecosystems only partially protected. OGMAs
are delineated based on representing productive forest, which excludes dry and wet
sensitive ecosystems, which often contain the more culturally-significant plant
associations.
Given the importance of riparian areas for their cultural, social and ecological values, the
reserve zones of the larger river systems within the traditional territory – specifically the
Theodosia River and Lang Creek – were enlarged by adding SFN protected area
polygons adjacent to them.
There will be a series of changes to the areas delineated as the Draft 1 SFN protected
areas, resulting from:
•
Completion of Landscape Unit planning in Haslam and Texada Landscape Units
(LU) and changes to Lois LU as a result of TFL private land removals.
• Changes resulting from ground-truthing of the Draft 1 protected areas (additions,
deletions and revisions)
• Changes due to unforeseen operational considerations
• Changes due to ongoing consideration of new information regarding resource values,
and
• Government, licensee and public input.
The SFN protected areas delineated in draft one are in addition to areas identified in other
conservation initiatives within the traditional territory, which the Tla'amin support,
including:
•
•
•
•
•
8.2
Parks and Provincially-declared protected areas,
Established and Draft Landscape Unit (LU) Plan Old Growth Management Areas
(OGMA)
Cascadia Forest Products’ (formerly Weyerhaeuser) conservation zonation areas
within TFL 39
Established Mountain Goat Winter Range Habitat
Riparian reserve zones
Management Direction for Sliammon Protected Areas
The form of protection for each of the areas delineated in Draft 1 has not been determined
at this time and will likely include a spectrum of protection provisions from complete
conservation to sustainable, consumptive uses reserved for Sliammon cultural and
heritage purposes.
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Further work is needed to review the proposed protected areas with the community and
determine the appropriate level of resource protection needed in each area. The level of
protection required will depend on the significance of the cultural and ecological values
present, the current status of each area, and the sensitivity of the values to disturbance.
In the interim, these areas should be deferred from any further resource development or
tenuring pending resolution of the management direction for each area. Resolution of the
management direction for each area will need to occur through the co-management
mechanisms outlined in Section 3.4 of this plan.5
8.3
Co-management of Existing Protected Areas
The Tla'amin First Nation supports the existing provincial protected area designations
within the traditional territory, subject to appropriate recognition of Tla’amin rights and
title through the establishment of co-management agreements, and assured access for
traditional harvesting and other cultural practices. As part of the treaty process, the
Tla'amin First Nation will negotiate arrangements with respect to the joint management
of protected areas, including:
•
•
•
Desolation Sound and Copeland Islands Marine Parks;
Tux’wnech Okeover Arm Provincial Park;
Malaspina Provincial Park, and
• All new protected area designations.
Negotiated agreements for protected areas must provide for cultural and economic use of
protected areas by Tla'amin members, and ensure access for harvesting rights. These
agreements should also address:
•
•
•
•
5
Adequate funding for co-management participation by the Tla'amin First Nation;
Mechanisms to enable the Tla'amin to establish and exclusively manage culturally
protected areas as appropriate;
Management and delivery of existing Park contracts; and
Supervision and training for Tla'amin staff required to deliver services.
This deferral approach is consistent with the recent Haida MOU, although I didn't specify the
mechanisms for the actual deferrals. These would most likely be Government Action Regulation
under the Forest and Range Practices Act or Part 13 under the Forest Act
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Area (Hectares)
1
2
3
4
5
35.5
27.5
16.4
12.3
37.3
6
7
5.3
2.6
8
9
6.0
21.3
10
87.4
11
12
211.7
108.2
13
9.9
14
15
33.2
97.7
17
18
19
20
21
22
23
24
47.1
307.2
84.9
27.9
143.8
86.8
11.3
38.4
162.2
25
26
27
28
74.1
25.6
132.8
4.9
Riparian
Wetland
High Biodiversity
Old Growth Values
Yellow Cedar for
Western Red Cedar for
Spiritual Values
Heritage Values
Traditional Food
Veteran Trees
Deer Winter Range
Sliammon PA Number
Table 4: Draft 1 Tla'amin Protected Areas Summary of Values
Comments
Shoreline, raptors
Shoreline, raptors
Shoreline, raptors
Fiske creek upstream wetland fish habitat
Dinner Rock shoreline mixed forest mixed
sites. good raptor habitat, low elevation
gathering
Shoreline, raptors
Adjacent to OGMA, wetland ecosystem,
rocky OG patch, highly visible, raptor
habitat
Thin shoreline strip, raptor perching
Riparian area with wetland and mixed age
forest
Oceanside old growth with steep slopes,
raptor habitat, dry low elevation gathering
Bunster
Large OG patch with rocky openings,
riparian/wetlands
Riparian area with wetland and mixed age
forest
Steep slope, Devils club
Heavily used deer winter range, mature/old
growth SW aspect
Marbled Murrelet Habitat
Bunster
Bunster
Bunster
Bunster
Deer Winter range adjacent to Haslam lake
North end Haslam Lake
Wetland riparian
Theodosia river floodplain and estuary fish
habitat
Higher elevation adjacent to OGMAs
Nanton lake & tributaries riparian
Old growth and mixed age of natural origin
Bunster
Draft Tla’amin Land and Water Use Plan
August, 2005
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Page 59
Area (Hectares)
45.2
17.1
79.1
41.7
34
6.5
35
36
37
38
39
40
41
42
43
44
45
46
47
49
50
51
52
53
54
55
56
57
58
Riparian
Wetland
High Biodiversity
Old Growth Values
Yellow Cedar for
Western Red Cedar for
Spiritual Values
Heritage Values
Traditional Food
Veteran Trees
Deer Winter Range
Sliammon PA Number
30
31
32
33
Comments
Ponds, wetland
Lake wetland forest complex
Haslam riparian south end
Wetland stream complexes adjacent to
Duck lake protected area
Wetland stream complexes adjacent to
Duck lake protected area
Stream and riparian
Chippewa lake riparian
29.3
16.2
9.0
27.3 Chippewa creek riparian
130.2 Lang Creek riparian mixed forest, steep
gullies
37.0 Lang Creek tributary wetland and mixed
stand
26.2 Lois River estuary and shoreline raptors
66.6 Deer ungulate winter range adjacent to
Powell Lake
163.4 Sliammon Lake and adjacent streams and
riparian
71.8 Deer ungulate winter range adjacent to
Powell Lake
63.0 Adjacent to OGMA, dry SW aspect, good
canopy cover
40.0 Rocky shoreline, raptors, old growth
81.6 Fiske Creek estuary sensitive ecosystem,
salmon habitat
69.4 Sliammon lake shore adjacent to Water
intake. Steep unstable slopes adjacent to
creek
46.8 Lakeshore strip
1.3 'Powell River riparian
26.7 Powell River riparian
26.1 Powell River riparian and rocky knoll
116.7 Higher elevation lake, with wetlands
128.8 Lasqueti shoreline
10.2 Wetland adjacent to OGMA
41.9 Addition to OGMA at lake
8.8 Additional Stickleback protection adjacent
to Priest Lake
Draft Tla’amin Land and Water Use Plan
August, 2005
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Page 60
Area (Hectares)
43.4
30.9
19.7
56.8
15.2
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
Riparian
Wetland
High Biodiversity
Old Growth Values
Yellow Cedar for
Western Red Cedar for
Spiritual Values
Heritage Values
Traditional Food
Veteran Trees
Deer Winter Range
Sliammon PA Number
59
60
61
62
63
Comments
Pond wetland riparian
Pond wetland riparian
Paul Island
Lasqueti shoreline
Oceanside old growth with steep slopes,
raptor habitat dry low elevation gathering
5.4 Oceanside old growth with steep slopes,
raptor habitat dry low elevation gathering
11.5 Wetland rocky forest complex
7.3 Adjacent to OGMA, wetland to ocean
ecosystems, rocky old growth patches,
highly visible, raptor habitat
21.7 Burns creek wetland, and lake and
adjacent rocky forest
25.8 Burns creek wetland, and lake and
adjacent rocky forest
52.0 Connects OGMAs
7.1 Connects OGMAs
22.4 Shoreline, raptors
17.6 Shoreline, raptors
10.0 Raptor habitat and deer winter range
1.7 Raptor habitat and deer winter range
6.1 Raptor habitat and deer winter range
27.7 Raptor habitat and deer winter range
8.4 Raptor habitat and deer winter range
16.7 Bunster
13.3 Bunster
7.5 Bunster
6.8 Bunster
2.6 Riparian gully adjacent to OGMA
9.4 Riparian gully adjacent to OGMA
8.0 Adjacent to OGMA
12.3 Adjacent to OGMA
6.6 Sliammon Lake Tributary/ wetlands
227.4 Bunster
15.3 Adjacent to OGMA
0.4 Adjacent to OGMA
30.5 Adjacent to OGMA
Draft Tla’amin Land and Water Use Plan
August, 2005
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Page 61
Area (Hectares)
6.7
46.7
41.1
203.9
31.1
82.6
54.3
4.5
26.5
65.2
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
Riparian
Wetland
High Biodiversity
Old Growth Values
Yellow Cedar for
Western Red Cedar for
Spiritual Values
Heritage Values
Traditional Food
Veteran Trees
Deer Winter Range
Sliammon PA Number
91
92
93
94
97
98
100
101
102
103
Comments
Adjacent to OGMA gully
Large wetland riparian
Large wetland riparian
Nanton lake & tributaries riparian
'Dodd Lake & tributaries riparian
'Dodd Lake & tributaries riparian
Dodd Lake & tributaries riparian
'Dodd Lake & tributaries riparian
Dodd & Windsor lake riparian
Addition to OGMA - shoreline, lagoon,
wetland
1.9 Additional Stickleback protection adjacent
to Priest Lake
13.0 Additional Stickleback protection adjacent
to Priest Lake
24.1 Additional Stickleback protection adjacent
to Emily Lake
2.3 Additional Stickleback protection adjacent
to Emily Lake
54.4 Wetland complex surrounding OGMA
9.9 Cortes IR shoreline
871.2 Harwood Island
6.6 Grace Harbour riparian shore
0.9 Small Inlet Islands
20.1 Scutle Bay wetlands
60.4 Eldred riparian
2.0 Eldred riparian
12.6 Eldred riparian
20.5 Powell River riparian adjacent to OGMAs
147.4 N aspect slope above Powel Lake
84.5 N aspect slope above Powel Lake
3.2 Heritage values
87.1 Steep slope above Olsen Lake
472.6 Theodosia and Olsen River riparian
43.6 Forbes Creek lower elevation wetland
42.9 Attwood Bay old growth adjacent to shore
10.5 Attwood Bay old growth adjacent to shore
Draft Tla’amin Land and Water Use Plan
August, 2005
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Page 62
Area (Hectares)
10.9
8.4
129
130
131
132
133
135
34.5
20.9
13.8
16.3
28.2
8.9
136
137
138
139
140
141
142
143
144
145
146
147
Riparian
Wetland
High Biodiversity
Old Growth Values
Yellow Cedar for
Western Red Cedar for
Spiritual Values
Heritage Values
Traditional Food
Veteran Trees
Deer Winter Range
Sliammon PA Number
126
127
Comments
Attwood Bay old growth adjacent to shore
Attwood Bay old growth adjacent to shore
Bunster
Bunster
Bunster
Adjacent to OGMA at Pocahantas Bay
North East Point Creek riparian
Rocky forest adjacent to OGMA at
North East Point
4.4 'Rocky forest adjacent to OGMA at
North East Point
2.2 Rocky forest adjacent to OGMA at
North East Point
9.9 Adjacent to Anderson Bay Park, raptors
20.0 Wetland / creek riparian
12.4 Wetland and adjacent forest
37.5 Adjacent to OGMA, wetland to ocean
ecosystems, rocky OG patches.
Highly visible, raptor habitat
8.3 Haslam riparian S end
13.0 Haslam riparian S end
105.6 N end Haslam Lake
44.4 Shoreline adjacent to OGMAs, raptors
6.8 Connects OGMAs
262.2 Bunster
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TOTAL 7256.9
Draft Tla’amin Land and Water Use Plan
August, 2005
Page 63
9
IMPLEMENTATION
This is an internal working draft, awaiting community review and leadership approval
(June 28, 2005).
The Tla’amin Nation intends to implement and adhere to the policy directions outlined in
this land plan, and not take actions that are fundamentally inconsistent with it. There are
various mechanisms through which the Nation intends to engage with other governments
and third parties to implement the management direction outlined in this land use plan. In
summary, these may include:
•
•
•
•
•
•
resolution of a fair and just treaty that respects Tla’amin aboriginal title, rights and
interests and the Tla’amin vision for the lands, waters and resources of the traditional
territory;
securing joint management agreements with other senior levels of governments that
recognize Tla’amin Nation jurisdiction and management authority over lands and
resources, enable revenue and other benefit sharing, and provide for just and
equitable Tla’amin participation in economic development and capacity building;
acquiring specific resource tenures and licenses;
developing partnerships with private firms and third parties through memorandums
of understanding and joint venture agreements;
developing new and constructive ways of working with provincial and federal line
departments or agencies; and,
asserting aboriginal title and rights to land and resources through litigation or other
means, if the need arises.
This plan will be revised periodically as new information is gathered and the results of
land and resource management decisions are assessed as part of a monitoring and
adaptive management program (see section 3.4). The plan will be reviewed and updated
upon effective date of the Tla’amin Final Agreement and the Tla’amin Constitution. It
will be important that nothing in this land plan contradicts the Tla’amin Final Agreement
or the Tla’amin Constitution, or the Sliammon First Nation Land Code.
Draft Tla’amin Land and Water Use Plan
August, 2005
Page 64
10
KEY DOCUMENTS
BC Coast and Marine Planning Branch, 2004. Malaspina Okeover coastal plan, draft
Bottrill, Chris, August 1999. Sliammon First Nation Fisheries Resource Analysis,
prepared for Sliammon Treaty Society
Drosdovech, Steve, Shawn Louie, Karen Galligos and Laura Roddan, March 2005.
Tla’amin Initial Gathering Plan, Treaty Related Measure, Mechanisms for dialogue on
Land Use Planning and Park Management, prepared for Sliammon Treaty Society
Greig, Mike, December 2003. Treaty Settlement Lands Timber Supply Analysis,
prepared for Sliammon Treaty Society
Janz, Doug, John Hackett and Laura Roddan, March 2005. Tla’amin Initial Wildlife
Harvest Plan, Treaty Related Measure, Mechanisms for dialogue on Land Use Planning
and Park Management, prepared for Sliammon Treaty Society
Mathews, Darcy, 2002. Desolation Sound Marine Park and Adjacent Areas: An
Archaeological Inventory Study, prepared for Sliammon Treaty Society
Salier-Brown, February 1999. An Evaluation of the Mineral Resources of the Sliammon
Traditional Territory (Phase I)
Sliammon Commercial Tourism Management Plan, First Draft, 2004
Sliammon First Nation Land Code, December 2003
Sliammon Treaty Society, 2004. Forestry Treaty Related Measure, including: A Report
on Sliammon Forest Practices, An Assessment of Forestry Related Skills and Capacity, A
Strategic Plan for Sliammon Forestry, and Forestry Economic Opportunities Study
Sliammon Treaty Society, March 2003. Hojit tah gijeh eht Yeqet stu xwet (Land &
Resource Management Plan for Reserve Lands)
Sliammon Treaty Society, March 2004. Hojit tah gijeh eht Yeqet stu xwet (Land &
Resource Management Plan for Treaty Settlement Lands)
Sliammon Treaty Society, Sliammon member surveys:
Survey One, Sliammon Treaty Process, Culture and Heritage;
Survey Three, Lands and Resources;
Survey Four, Governance, Lands and Resources;
Survey Five, Land Selection;
Survey Six, Aboriginal Rights and Treaty Rights;
Survey Seven, Community Vision – Lands and Resources
Survey Eight, Lands and Resources
Tla'amin First Nation and the Corporation of the District of Powell River, June 26, 2004.
Protocol Agreement on Culture, Heritage and Economic Development
Urban Systems, November 2003. Highest and Best Use Analysis Treaty Settlement and
Reserve Land, Sliammon Treaty Society
Draft Tla’amin Land and Water Use Plan
August, 2005
Page 65