While hereditary chiefs inhabit the apex of our traditional social systems, it would be a mistake to think they hold all the power. They aren't kings. They aren't dictators. They're answerable to their clans and their matriarchs. All decisions that affect our communities require lengthy, deliberate discussions and careful negotiation.
In a pine tree behind me, an eagle waits out the rain, hunched into himself, brooding. Crows squabble, a murder chasing a raven. Seals cruise the lines of fishing nets bobbing in the water, hoping for an easy meal, the tender bellies of salmon.
I'm a novelist from the Haisla and Heiltsuk First Nations of British Columbia, both small coastal reserves hugging the rugged shores of the west coast.
The main reserve of the Haisla Nation hugs the northwest coast of British Columbia, about 500 miles north of Vancouver. The government docks sprawl on the south end of the reserve, nestled in a bay. As children, we swam at the docks and ran to the nearby point to pick blueberries and huckleberries when we were hungry so we wouldn't have to go home.
Initial excitement over the announcement that Enbridge was building a pipeline to Kitimat dampened considerably when people discovered that the number of permanent jobs for locals, in the end, would amount to some dock workers.
The land and the ocean are living, breathing entities that supported us, clothed us, fed us, and nurtured our culture from time immemorial.
The Haisla named this point Obela. Not so long ago, the bay was lined with longhouses and canoes, totem poles and fishing gear. The reserve was once a winter village, a place to celebrate the sacred season, when memories passed in dance and song and stories from one generation to the next with great feasts called potlatches.
