The acknowledged our trotu of the country, and treated our chiefs as men. Mar 30, Jeffrey rated it it was amazing. Sydney rated it it was ok Jan 22, They will do the square thing by us in the end. As the country was scarcely settled we still had considerable liberty in the way of hunting, fishing, grazing, over by far the most of it. We must, therefore, be the same as brothers to them, and live as one family. Also in constant attendance were a camera and sound recordist who began work on the documentary video.

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His father, Joe Highway, was a trapper and fisherman, and a legendary dog sled racer. Tomson is the eleventh of twelve children, five boys and seven girls. For the first six years of his life he lived a traditional nomadic lifestyle in the remote forests and lakes of northwestern Manitoba. Cree was the only language spoken among his family, and he only became fluent in English in his late teens.

He was sent to a Roman Catholic boarding school at the age of six. He stayed there until age fifteen, and then was sent to Churchill high school in Winnipeg, where he stayed with a number of white foster families. He graduated in After high school Tomson spent two years at the University of Manitoba Faculty of Music studying piano, which he had picked up at the age of thirteen.

He then went to London, England where he studied to be a concert pianist with William Aide. After a year he returned to the University of Manitoba for a year and then went on to the University of Western Ontario where he graduated with a Bachelor of Music in May He stayed another year to complete English courses required for a Bachelor of Arts degree. When he turned thirty, he brought these experiences together and began to write plays. His plays were performed mostly on reserves and at urban Native community centres.

He also worked with various native theatre companies as an actor, director and music director. Also at this time, he decided to describe what he saw and felt: that being that the theatre had traditions that were similar to the aboriginal cultural experience oral history. The resulting script is what happens when an exceptional playwright turns his attention to fascinating material. What makes the Laurier Memorial fascinating are the revelations it offers regarding Aboriginal concepts of land ownership, kinship, and basic hospitality.

What makes being part of the Canadian Theatre world at this time so rich and rewarding is the support that we all give each other when real potential reveals itself. In June , we were invited by Marti Maraden of the National Arts Centre to present a reading of the play at the On The Verge Festival, which led to other theatres expressing their interest in the project, particularly Mary Vingoe of the Magnetic North Festival, who scheduled the play for inclusion in the Festival in Edmonton.

It is our hope that this play will make some contribution to a resolution of the land claim issues that have plagued British Columbia for more than a century. Conception of the Production In August of , Western Canada Theatre and the Secwepemc Cultural Education Society jointly commissioned Tomson Highway to create a play looking at the approximately years from first contact between the Whites and the First Nations of this area to the time of the visit by Sir Wilfrid Laurier to Kamloops in As a starting point, Tomson was provided with a historical document referred to as the Laurier Memorial, a document that was dictated by the Chiefs of the Shuswap, Okanagan, and Thompson Nations to a Scottish secretary, James A.

The play was an ideal project to include in the application which by the way, was successful because of the historical component provided by the Laurier Memorial, and the fact that the development and research for the work would take place in a non-traditional, creative environment. Artists, researchers, and the local First Nations and national theatre community have all been involved in the creation of the play.

Also in constant attendance were a camera and sound recordist who began work on the documentary video. As the day progresses, the women move through a world in transition.

Fences and signs are erected in traditional berry picking territory, cows are moved from their pastures, and there is no more fishing in the river. New laws imposed by the whites create a dreadful chasm between the two communities directly affecting Delilah Rose Johnson who is married to a white man and carrying his child. Tomson Highway, in his inimical way, juxtaposes humour with tragedy, base instincts with profound action, in four real, recognizable, fully developed female characters.

Simply put, the Native people of the Thompson River Valley at the time here depicted the early twentieth century did not know the tongue. We still eat it. Try it. You may just like it!

The set helps delineate the various pathways and roads the characters travel. As the locale is Kamloops the neutrality of the set is broken with a representational backdrop of Mount Peter and Paul.

The costumes worn by the women are period circa The style of the time was long dark coloured skirts with light coloured high collared blouses. We welcome you here, and we are glad we have met you in our country.

We want you to be interested in us, and to understand more fully the conditions under which we live. We expect much of you, as the head of this great Canadian Nation, and feel confident that you will see that we receive fair and honourable treatment. Our confidence in you has increased since we have noted of late the attitude of your government towards the Indian rights movement if this country and we hope that with your help our wrongs may at last be righted.

One hundred years next year they came amongst us here at Kamloops and erected a trading post. We could depend on their word, and we trusted and respected them. They did not interfere with us, nor attempt to break up our tribal organizations, laws and customs. They did not try to force their conceptions of thins on us to our harm. Nor did they stop us from catching fish, hunting, etc. They never tried to steal or appropriate our country, nor take our food and life from us. The acknowledged our ownership of the country, and treated our chiefs as men.

They never asked them to come here, but nevertheless we treated them kindly and hospitably and helped them all we could. They have made themselves as it were our guests.

As we found they did us no harm our friendship with them became lasting. We expect good from Canada. When they first came amongst us there were only Indians here. They found the people of each tribe supreme in their own territory, and having tribal boundaries known and recognized by all. The country of each tribe was just the same as a very large farm or ranch belonging to all the people of the tribe from which they gathered their food and clothing; fish which they got in plenty for food, grass and vegetation on which their horses grazed and the game lived, and much of which furnished materials for manufactures; stone which furnished pipes, utensils and tools; trees which furnished firewood, materials for houses and utensils; plants, roots, seeds, nuts and berries which grew abundantly and were gathered in their season just the same as the crops on the ranch, and used for food; minerals, shells, etc.

Thus, fire, water, food, clothing and all the necessities of life were obtained in abundance from the lands of each tribe, and all the people had equal rights of access to everything they required. You will see the ranch of each tribe was the same as its life, and without it, the people could not have lived. Just 52 years ago the other whites came to this country. They found us happy, healthy, strong and numerous. Only when some of them killed us, we revenged on them.

Then we thought there are some bad ones among them, but surely on the whole they must be good. We expected her subjects would do us no harm, but rather improve us by giving us knowledge, and enabling us to do some of the wonderful things they could do.

At first they looked only for gold. We knew the latter was our property, but as we did not use it much, not need it to live by, we did not object to their searching for it. Soon they saw the country was good, and some of them made up their mind to settle it. They commenced to take up pieces of land here and there. They told us they wanted only the use of these pieces of land for a few years, and then would hand them back to us in an improved condition; meanwhile they would give us some of the products they raised for the loan of our land.

With us when a person enters our house he becomes our guest, and we must treat him hospitably as long as he shows no hostile intentions. At the same time we expect him to return to us an equal treatment for what he receives.

We must, therefore, be the same as brothers to them, and live as one family. We will share equally in everything - half and half- in land, water, timber, etc.

What is ours will be theirs, and what is theirs will be ours. We will help each other to be great and good. We have heard it stated both ways. Their chiefs dwelt there. At this time they did not deny the Indian tribes owned the whole country and everything in it. They told us we did. We Indians were hopeful. We trusted the whites and waited patiently for their chiefs to declare their intentions toward us and our lands.

We knew what had been done in the neighbouring states, and we remembered what we had heard about the Queen being so good to the Indians, and that her laws carried out by her chiefs were always just, and better than the American laws.

Presently chiefs government officials etc, commenced to visit us, and had talks with some of our chiefs. They said a very large reservation would be staked off for us southern interior tribes and the tribal lands outside of this reservation, the government would buy from us for white settlement. They let us think this would be done soon, and meanwhile, until this reserve was set apart, and our lands settled for, they assured us we would have perfect freedom of travelling, and camping, and the same liberties as from time immemorial to hunt, fish, graze and gather our food supplies where we desired; also that all trails, land water, timber, etc.

Our chiefs were agreeable to these propositions, so we waited for treaties to be made, and everything settled. We had never known white chiefs to break their word so we trusted. In the meanwhile white settlement progressed.

Our chiefs held us in check. Something we did not understand retards them from keeping their promise. They will do the square thing by us in the end. Gradually as the whites of this country become more and more powerful, and we less and less powerful, they little by little changed their policy towards us, and commenced to put restrictions on us. Their government of chiefs have taken every advantage of our friendliness, weakness and ignorance to impose on us in every way.

They treat us as subjects without any agreement to that effect, and force their laws on us without our consent, and irrespective of whether they are good for us or not.

They say they have authority over us. They have broken down our old laws and customs no matter how good by which we regulated ourselves. They laugh at our chiefs and brush them aside. Minor affairs amongst ourselves, which do not affect them in the least, and which we can easily settle better than they can, they drag into their courts. They enforce their own laws one way for the rich white man, one way for the poor white, and yet another for the Indian.

They have knocked down the same as the posts of all the Indian tribes. They say there are no lines, except what they make.


PDF Ernestine Shuswap Gets Her Trout Download Online

Some offers of help in the way of agricultural implements, schools, medical attendance, aid to the aged, etc. They told us they wanted only the use of these pieces of land for a few years, and then would hand them back to us in an improved condition; meanwhile they would give us some of the products they raised for the loan of our land. Welcome to a story far from its conclusion…. Mar 30, Jeffrey rated it it was amazing. It is one of the most compellingly tragic cases of cultural genocide to emerge from the history of colonialism, enacted by four women whose stories follow each other like the cyclical seasons they represent.


Ernestine Shuswap Gets Her Trout






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