1. Indigenous Knowledge
Instructor: Nene Kraneveldt MA 1

2. Pre-Contact
 In a Pre-Contact context, culture could
be best described as being embedded
within our rich language. Our language
captures our identity, our belief systems,
and our connections to lands and
resources.
 This is exemplified through the
translation of the word ―Nuu-chah-nulth,‖

3. Pre-Contact
 ―Nuu-chah-nulth,‖ translates to ―people
who dwell along the mountains‖
(Umeek, 2004, p. 1).
 The word Nuu-chah-nulth links us to our
geographic location

4. Pre-Contact
 Our language is a reflection of our
culture and identity; who we are a Nuu-
chah-nulth
 Our language is linked to our world view
 Our language explains our strong
relationship to our lands and resources

5. Pre-Contact
―I descend from a people who knew how to
look after one another, who knew how to
balance individual with group rights,
without violating the rights of either. My
heritage, of which my language is an
expression, provides an important part of
my identity.‖ UMEEK (Dr. Richard Atleo)

6. Pre-Contact
No Poverty!
 Steckley and Cummins (2001) noted
observations from the Maquinna era
(1786–1825): “Nuu-chah-nulth society,
even in Maquinna’s day, did not have
the poverty or starvation of European
monarchies” (p. 117).

7. Pre-Contact
No Poverty!
―Observations of early explorers said that
Nuu-chah-nulth was one of the wealthiest
people on this planet‖
Nelson Keitlah (www.nuuchanulth.org)

8. Pre-Contact
 Pre-Contact Nuu-chah-nulth Nations can
be described as healthy, thriving
peoples rich in culture, language, and
resources. Traditional systems,
knowledge, and ceremonies connected
us with our Creator and each other in
order to distribute our wealth and
sustain our ways of life.

9. Pre-Contact
 Using education, health, housing, and
economic activity as indicators of
healthy community and Nationhood,
indeed Nuu-chah-nulth were rich beyond
measure—until contact.

10. Historical Events Timeline
1800’s
 1860s Tsimshian leader Paul is pressured
into giving up sacred potlatch goods as a
condition of becoming a Christian.
 1884 The potlatch is banned in Canada.
 1889 Kwakiutl Chief Hamasak is convicted
and sentenced to the maximum sentence
of six months, but is discharged on a
technicality.
 1895 The Sun Dance is banned in Canada.

11. Historical Events Timeline 1914 -
1975
 1914 Natives are prohibited from wearing
traditional clothing or performing dances
publicly without the written permission of
the Indian agent.
 1921 Forty-five of the highest-ranking
Kwakiutl are arrested. Twenty-two are
sentenced to prison terms of two to three
months.
 1951 The ban of the potlatch is repealed.
 1975 The National Museum of Man
declares it will return sacred items on the
condition they are kept in museums.

12. Historical Events Timeline 1979-
1988
 1979 The Kwakiutl Museum of Cape
Mudge is built and receives sacred potlatch
items.
 1980 The U’mista Cultural Centre is built
and receives sacred potlatch items.
 1988 The Royal Ontario Museum returns
sacred potlatch items.

13. Historical Events Timeline 1993-
1999
 1993 The National Museum of the
American Indian in New York Returns
sacred potlatch items.
 1999 A descendent of the missionary who
received sacred potlatch items from Legaic
puts together, with Sotherby’s, a travelling
show of the collection with the aim of
selling the items at auction.
Note: Derived from Steckley and Cummins
(2001, p. 175)

14. References
 Umeek. (2004). Tsawalk: A Nuu-chah-
nulth worldview. Vancouver, BC,
Canada: UBC Press.
 Steckley, J. L., & Cummins, B. D.
(2001). Full circle: Canada’s First
Nations. Toronto, ON, Canada: Pearson
Education Canada.
 www.nuuchahnulth.org