While working with archival documents it is always of interest to look at the other side of the page.
In today’s example, A person needed to publish several legal notices in the local paper.
Luckily, the entire newspaper page was submitted.
The following article appeared on the back of the page (The Province [Vancouver], Friday, 10 November, 1972.)
It describes how Pacific Western Airlines was able to ship live beef to Europe, because its cargo plane could return with a cargo of grapes which were now available throughout BC and Alberta.
The article also explains how the plane was cleaned, presumably before the grapes were loaded on to the plane.
The Wikipedia page for PWA mentions the following:
Boeing 707 equipment was added to the fleet in 1967… The addition of a cargo model Boeing 707 meant that livestock and perishables could now be carried all over the world, and the name Pacific Western became synonymous with “World Air Cargo”. The company aircraft visited more than 90 countries during this period of time.
Pacific Western operated a worldwide Boeing 707 cargo and passenger charter program until the last aircraft was sold in 1979.
This is in the era where container shipping was beginning its world wide adoption.
Air cargo was expanding during this time as well, when “Boeing launched the four engine 747, the first wide-body aircraft” in 1968.
As the newspaper report explains, transportation of people and goods only makes sense if the airplane is loaded to maximum capacity at all times.
This was the thinking behind the Triangular trading system of the 19th century.
Even today with airplanes that can travel half way around the world, the take off and landing locations are the national hub airports.
Air cargo has undergone the same thinking.
In the 1972 news report, it only made sense to Pacific Western Airlines to undertake this one-off trip once the entire route was fully booked.
The article goes on to describe how the airline was looking for other opportunities. They recognized the potential, but the tipping point (the development of an airport hub for cargo) had not yet arrived.
UPS has a similar hub in Louisville. Here is an example of one airplane in the UPS fleet that revisits the hub city regularly. This particular plane left Louisville on 28 May 2017 and travelled around the world via Honolulu, Hong Kong, Dubai, Cologne, and Philadelphia, before returning to Louisville three days later.
When you read this article, there will probably be more recent examples of round the world trips or forays to Asia or Europe before returning to it’s home base.
Mr. W. Allan Eadie produce manager for Woodward’s, and PWA cargo specialist Ken Bjorge would be impressed!
As Mister Eadie says in the report, he hoped that this operation would expand because of “this cattle thing.”
He and Mister Bjorge may have failed to realize that the problem was not to solve the “cattle thing.” They needed to solve the “hub thing.”
PWA purchased CP Air to form Canadian Airlines International in 1987.
It merged with Air Canada in 2001.
As Donald Macaulay with his Tsimshian wife Margaret and the first four of their six daughters Mary, Flora, Catherine and Sarah, gazed out at the beautiful ocean view and the fields draped with blue camas, he must have been reminded of his native home on the Scottish Isle of Lewis. It was 1850, and Macaulay was bailiff of the new 600-acre Viewfield Farm owned by the Puget Sound Agricultural Company.
Macaulay could hardly have known that this landscape would one day be named after him. Or that it would become a popular military camp in the late 1890’s, where Victoria’s citizens flocked to witness regimental demonstrations.
Macaulay Point was first named Sailor Point in 1847, but the Hudson’s Bay men called it Macaulay Point in 1851 and this was made official by the surveys of Captain Richards in 1859.
With the building of the military base and houses, the Macaulay Plains disappeared. But a visit to Macaulay Point reveals the large defensive structures that were still being used in the Second World War. Less visible are the three ancient archaeological sites in Fleming Bay.
Macaulay Point was known as Mukwuks by the Lekwungen First Nations on whose traditional territory it was located. Today the Lekwungen are represented by the Esquimalt and Songees Nations. In 1952, Songhees elder Jimmy Fraser indicated that Mukwuks was once the location of a salmon reef net fishing station. The stone seen here in figure 4 is a net weight or anchor stone found by divers on Macaulay reef.
Divers also found piles of larger, unmodified rocks used as anchors on the reef net. Every year the kelp rope holding these anchors would be cut, and they would be left behind. This shaped rock would have been one that was retrieved after use, but in this case was probably accidentally lost.
Between about 5000 and 11,000 years ago, all of the many archaeological sites in bays around Esquimalt, were dry land. As the sea level rose to near its present height about 4,200 years ago, we find evidence of First Nations living at Fleming Bay.
A large shellmidden stretches across the back of the bay, containing shellfish remains, bones, artifacts and other evidence of past human behaviour. It is one of two equally old Archaeological sites in the municipality of Esquimalt. It dates to the same age as a shellmidden under the Tillicum Road Bridge. Much of the site has now been destroyed, but there are still portions intact.
The location was a camp, used at least on a seasonally basis, at various times starting 4200 years ago. On both ends of this large site were two later period shellmiddens identified as aboriginal defensive locations – used in times of warfare.
Defensive sites are often located on a raised peninsula with an intentionally dug trench across the back of the peninsula. The dirt was mounded up on the inside of the trench and wooden palisades placed in the inner rim of the trench.
This peninsula, extending out from the main shellmidden site was occupied at a later time period than the older deposits of the main site. This was a defensive location where about 800 to 1000 years ago a trench was dug across the back end of the peninsula.
A second defensive site was located on the south side of Fleming Beach. Shellmidden deposits once occurred from the tip of the small peninsula that once formed the south side of Fleming Bay and extended eastward along the Bay to the ”Climbing Wall”.
The archaeological sites at Fleming Bay were known since the 1890s, but officially recorded by Robert Kidd for the Provincial Museum in 1959. He took a series of photographs at that time which allow us to see the recent changes that have occurred.
Fleming Bay and Macaulay Point are home to one of the oldest First Nation habitations in the region and two types of defensive sites – one from a thousand years ago and one used from 1878 until World War II.
As you walk around the bay you will be able to observe these special features and think of the Macaulay family that walked here before you.
Taking knowledge of the community’s heritage features, the rock underneath your feet, the birds, the plants and the fish in the water below will make your stroll along the waterfront a much more enjoyable experience. It gives the community a sense of place.
In order to provide a broader understanding of the earlier history and origins of both historic and pre-contact spindle whorls used in British Columbia, I will provide a description with images of all the spindle whorls in the Archaeology and Ethnology collection of the Royal B.C. Museum.
This will be presented in three Parts: (1) Introduction and Spindle Whorls in the Archaeology Collection of the Royal BC Museum. (2) Small Spindle Whorls in the Ethnology Collection of the Royal BC Museum. (3)Large Spindle whorls from speakers of the Salish language family in the Ethnology Collection of the Royal BC Museum.
The archaeological record suggests that significant differences existed in the past. This project will look at the larger picture of all uses of spindle whorls in British Columbia, their age and distribution in earlier and more recent times.
Most of the discussion on this topic to date involves reference to the making of woven capes and blankets of mountain goat, dog hair and other materials using large spindle whorls. However, the majority of small spindle whorls in Museum ethnological collections that derive from the coast of British Columbia are related mainly to the production of fibers, such as stinging nettle, for the production of fishing nets. An overview for understanding this broader topic is presented here.
The weaving technology of First Nations of British Columbia is a popular topic. Designs on historic Salish Spindle whorls have had the greatest influence on what is termed modern Salish Art. Over recent decades Salish Artists have copied designs from Spindle whorls in Museum collections and have developed from these a wonderful array of new and creative designs that are a reflection of those early patterns.
The word Salish is, of course, a term used by linguists to refer to a number of different human populations that speak different languages that have a common origin. The common language origin indicates that these groups have interacted with each other to varying degrees at various times in the past, but each has their own history. The history of the use and expression of weaving technology will be different for some of these groups. We know, for example, in the historic period that some Salish speaking groups did not decorate their spindle whorls with designs.
There is a desire to know the history and origins of the weaving of clothing, but the role of spindle whorls for other purposes is generally not understood. This project will put the broader role of spindle whorls in the public domain.
For Archaeologists, artifact typologies and where they fit into defined cultural phases play an important role in developing hypothesis about cultural development on the northwest coast.
What artifacts to include and exclude from trait lists defining cultural phases can be a very subjective exercise. Interpreting what the artifact represents in terms of cultural behavior can also be a subjective exercise.
Determining which spindle whorls were used for the production of different products and determining when this behavior began in the past would be crucial in making time specific statements about past human behavior.
Did the spinning of nettle for making nets precede the spinning of materials for clothing or were they both produced at the time of the introduction of spindle whorls?
Spindle whorls are a type of artifact that is not likely to have been independently developed, but rather introduced into the region. This seems to be the more typical pattern in other parts of the world. Knowing the function and timing of the introduction and/or local development of specific types of spindle whorls may help us better understanding the process by which it was introduced into this region and the source of its introduction.
Both internal and external cultural catalysts may underlie the explanation for the introduction of this new form of behavior. Does the introduction of the spindle whorl reflect a change in economy or a new technology for an existing economy? Is it a result of new trade and exchange with, or a borrowed idea from some outside culture?
In comparing the ethnographic record with the archaeological it is important to understand the nature of both. Archaeologists and ethnologists can make incorrect assumptions about the others data when they are not familiar with it. Knowing the specifics of when and where both the ethnographic and archaeological examples of spindles whorls were collected is important in making comparisons between them.
When comparing ethnographic spindle whorls with archaeological examples we need to ask if the ethnographic examples were actually used – or ones made for sale or made as models for collectors or museums. Are the whorls made in the early 20th century the same as those made in the early 19th century?
The biggest factor in the comparison of modern and ancient whorls will be in the nature of the raw materials. Wooden examples will be lost from the archaeological record except in the case of those found in extremely wet or dry conditions.
However, since almost all of the ethnographic examples of small whorls are made of sea mammal bone and stone, these should be found in archaeological sites.
Identifying archaeological spindle whorls is not something that can always be done with certainty. Some archaeological examples are similar enough to known ethnographic examples. They are often finely made with a lenticular or flat cross-section. The hole for inserting the whorl on the spindle is usually well defined and in proportion to the size of the diameter of the whorl. The hole is usually well centered.
There are other bone and stone objects that seem to be more likely to be spindles whorls than anything else. These come in a variety of sizes. Spindle whorls in other parts of the world show considerable variation in size depending of what kind of material is being spun. A few of the 27 specimens described here deviate from the known historic examples, but are being considered as possible whorls until further research can substantiate or reject them as whorls. There may be some elements of the spinning and weaving industry that are found in earlier times that do not have an historic equivalent. For example, the presence of spinning bowls (Keddie 2003).
In some cases sea mammal bone whorls have a smoother side that is the outer portion of the original bone and a rougher side with a more porous surface. Where this is clear, the smoother side will be considered the upper portion or top against which the fibre being spun accumulates.
The whorls will be described here in regional clusters of my own invention for comparative purposes. This is based on general geographic areas and in part reflects the current state of the collection.
DcRt-Y:41 Cadboro Bay. Flat, rounded, but slightly rectangular, whale vertebrae epiphysis. The smoother top is nearly flat, while the bottom is convex only along a thicker middle portion. 155mm – 123 mm dia. Hole dia. 17mm. It varies in thickness from 12mm near the center to 5-6mm around the outer rim. Records show that this is from the Cadboro Bay archaeological site DcRt-15 [old accession 1932-1]. The porous bottom surface has an incised face on one half composed of two eyes and a mouth. On the top surface is a star-like pattern composed of two rings encircling the center hole with four triangular extensions that have long thin triangles in them, and two thinner arm-
like extensions between the larger triangles extending to each side. Weight: 102 grams (portion missing – estimated original weight 120 grams). Surface collected by T.W.S. Parsons, 1932.
DcRt-15:1289. Cadboro Bay, Victoria. Bone whorl blank. Whale vertebrae epiphysis. This was shaped by chopping around the circumference with an adze. Flat with original smooth bone top surface and porous bottom surface. Maximum dia 15.5cm; Max. th. 1.5cm. Weight: 179 grams. (Old number 12650].
DcRu-25:1555. Victoria Harbour. Old Songhees Reserve. Portion (about 40%) of round to slightly rectangular whale vertebrae epiphysis. Flat smooth ground top surface and porous, ground, slightly convex bottom surface. Only slight remnant of center hole exists. The outer rim is flat sided with rounded edges. Maximum diameter present (144mm). Estimated original diameter based on continuance of outer rim is about 160mm. The radius from the hole remnant edge is 68mm. If the hole was the same size as the similar DcRt16:158 specimen, the diameter across this portion would be a minimum of 154mm. This whorl is larger from the hole to the edge than DcRt-16:158, and seems to have been slightly rectangular – suggesting that an original diameter of about 160mm is accurate. Thickness ranges from 9.5mm at hole to 6-7mm on the outer edge. Weight:(32.8 grams). Estimate of original weight is about 135 grams. Excavated form disturbed historic debris. This site was occupied from 1844-1911. It is likely that this whorl dates to the earlier period of the mid-19th century.
DcRt-16:158. McNeil Bay, Victoria. Whale vertebrae epiphysis. Nearly flat on the ground top – which is the original bone surface. The ground porous bottom is slightly convex. Diameter: 144mm by 132mm. Thickness varies from 4mm-5mm around the edges to 7mm near the centre. Hole diameter: 18mm. No raised area near the spindle hole. Outer bone cortex side more polished with wear patterns. Weight: 123.5 grams. This site has two bottom dates of around 500 years. The oldest (WAT1627, RH86-10; 560-+65) dates the base of the midden to the period around 1390 A.D. to 1455 A.D. A second date covers the period from A.D. 1445 – A.D. 1680.
Oral history refers to this site being occupied by the Chikawich people. It may have been last used in the early 1800s as a more permanent village, but used on a more temporary basis after this. The spindle whorl, therefore dates to a maximum of 500 years, but may be closer to a date of 200 years ago.
DcRt-16:335. McNeil Bay, Victoria. Whale vertebrae epiphysis bone. This small fragment is flat on the original ground bone top surface and convex on the bottom ground porous surface. There is no central whole present but the ground contours are the same as the outer edge of the whorl DcRu-12:1555. Diameter: (51mm). Width: (28mm). Thickness: 6mm on edge to (11mm) inward. Weight: (6.9 grams).
DcRv-1:733 Pedder Bay. Oval shaped, sea mammal bone vertebral epiphysis. Flat on both surfaces and flattened sides. Diameter: 73mm – 64mm; Thickness varies from 3mm to 5mm; Hole diameter is 7.5mm. Weight: 12 grams.
DcRu-Y:63. Esquimalt Lagoon area. Small grey siltstone whorl fragment (about 22% present). One side is flat and the other slightly convex. It tappers from a thickness of 4.8mm at the hole to 3mm at the rim. Maximum diameter present (67mm). Original estimated diameter is about (78mm). Original hole diameter about 7mm. Old accession 75-57. Written on artifact: “Seashore Belmont, A. N. Marrion”. Marrion was known to have collected other material from site DcRu2. This is likely the site that it came from. A series of radio-carbon dates places most of this site after 1000 B.P. Weight: 13.9 grams.
DcRu-Y:266. (DcRu-23). Finlayson Point, Victoria. Ground sea mammal bone. Nearly flat on both surfaces. Fragment only. Includes portion of central hole and portion that includes a section of original outer rim. Distance from hole edge to outer rim 55mm. Hole diameter 16mm. Thickness varies from 3.8mm on the outer rim to 5.5mm near the central hole. Original diameter estimated at 126mm. Collected by William A. Newcombe at a shell mound in Beacon Hill Park in 1902. The only site this description would fit at that time is the Finlayson Point site, DcRu-23. Weight: [23.4] grams. Original weight would be about (70 grams). This site dates within the last 1000 years and was likely last occupied in the mid-1700s.
DeRu-1:2611. Sidney area. Whalebone whorl fragment (about 7/12 present). Flat on more porous bottom surface and slightly convex on top surface. Tapers from 9mm thick at hole to 4mm at rounded outer rim. Original hole dia. c.8mm. 50–52mm from hole edge to outer rim. Original diameter c. 114-118mm. Slightly rectangular. (Old accession 5489; From collection of A. and Francis J. Barrow – #358, from Barrow property). Weight:  grams. Original weight about 120 grams.
DeRv-Y:56. Cowichan region. Possible whorl? Oval shaped siltstone. Slightly bi-conical in cross-section. Bi-conically drilled central hole. Edges ground flat with portions slightly rounded. Diameter ranges from 76mm – 89mm. Outer hole diameter 15mm; Inner hole 9mm. Thickness: 10mm – 13.5mm toward centre. Weight: 148.1 grams. Old accession # 275, donated by E.M. Skinner) On label “Cowichan. Mrs. Skinner, May 1890”. Smooth surface. This may also be a small net weight, but there are no other net weights like it in the region.
DgRx-Y:14. Nanaimo District. Large disc shaped stone with slight 2mm collar (raised rim around the hole edge). Bi-convex cross-section. Diameter: 144mm-164mm. Thickness varies from 25mm at the inner hole to 6mm on the outer edge. Hole diameter: 33mm. Raw material: Andesite. Weight: 623.3 grams. (Originally from the D. Steveson Collection, that became part of the Charles Newcombe Collection. Old accession #10946).
DfRu-24:749. Galiano Island. Active Pass. Georgeson Bay. Whorl fragment of whale vertebrae centrum epiphysis. Nearly flat top surface and slightly convex bottom surface. Weight :(30.8) grams. This has the characteristics of a whorl but is missing the portion where the central hole would be. Minimum diameter estimated at about 160mm-180mm.
DfRu-24:1287. Galiano Island. Possible whorl? Very small round, flat stone with central hole. Edges ground flat. This is much smaller than any known ethnographic examples or any information provided in ethnological accounts in British Columbia, but does fit the size range of whorls in other parts of the world. It could be a decorative button or some other object? Diameter: 25.5mm; Thickness: 3mm; Hole size: 4mm. Weight: 2 grams. Accession 68-19.
DgRw-4:2740. Gabriola Island. Flat slate whorl. Diameter: 56.8mm to 59mm. Thickness: Varies from 2.5mm to 3.0mm. Hole diameter: 6.5mm. Bi-conically drilled. Weight: 16 grams. Accession 1967.27. Excavation. David Burley 1988. False Narrows III component. Gulf of Georgia Cultural type (“with an approximate age between A.D. 1200 and the historic period”).
DeRt-1:103. Pender Island. Small flat sandstone whorl. Diameter 38-42mm. Even thickness of 7mm with well defined, steep edges. Hole diameter: Inner 6mm; outer cut area 10-12mm. (#94 of Herbert A. Spalding collection). Weight:16.1 grams.
DjRi-Y:134. Yale area. Small disc shaped siltstone whorl. Bi-convex in cross-section. Weight: 31 grams. Diameter: 5.4cm. Thickness: 9.4mm at center and tapering to edges. Hole diameter: 9mm. [old #3134; Accession 1917.27].
DjR1-3:14. North of Yale. Unfinished round whorl. Flat on bottom and nearly flat on top surface. Schist-like material. Unfinished 4mm deep hole drilled at center on one side. Diameter: 45mm by 43mm. Thickness: 4.8mm at center tapering to an average of 4.5mm at outer edges. Weight: 15.9 grams. [Old accession # 12625; 65-48].
DhRlm-Y:1832. Agassiz-Dewdney general area. (67-4). Flat nearly round siltstone whorl with rounded edges. Bi-conically drilled hole. Diameter: 69-73mm. Thickness 8mm. Hole diameter: Inner 8mm, outer cut 13-14mm. Weight: 64.6 grams.
EdSo-Y:1. Lagoon Cove, Cracroft Island. Flat sea mammal vertebral epiphysis bone. Flat ground edges. Diameter: 72.5mm Thickness: 5.5cm. Hole diameter: 11mm; [old #5556; 425]. Surface collected by M. Miles. Became part of collection of A. and F.W. Barrow – #425. Weight: 22 grams.
EaSe-Y:23. Prideaux Haven. Siltstone whorl. Near flat to slightly bi-convex in cross-section. Ground around edges and high area on surfaces. Rough, unground portions on both sides. Diameter: 49mm to 49.9mm. Thickness: 4.7mm near centre and tapering to 3mm at edges. (old accession “5625”; Found by Phil Lavigne in 1938 and given to Francis Barrow. Part (#494) of A. and F.W. Barrow collection donation in 1944). Weight:16.1 grams.
EdSv-6:20 Quatsino Sound. Sea mammal bone whorl. Bi-convex in cross-section. Diameter: 61.5–64.1mm. Hole diameter: 10.5mm. Thickness varies from 4mm at edge to 10.8mm at hole. Transferred from Ethnology. John Stephenson Collection. A-1985-10. Weight: 37 grams.
EbRj-Y:39 Lytton area. Flat circular siltstone. Flattened to rounded edge. Bi-conically drilled hole. Diameter: 100–102mm. Thickness: 8cm. Hole diameter: 9mm [13mm hole depression area].[old catalogue #455, lists this as from “S.Thompson” [South Thompson River] 1892.3, from the collection of F.M. Stevenson of Lytton]. Weight: 147 grams.
ER-Y:836. Southern Interior. Flat schist whorl fragment. Radius of piece from edge of hole to rim 41mm. Estimated diameter based on hole at center 90mm. Thickness: 9.3mm; Hole diameter estimate c. 9mm. Design pattern – A groove 3mm in from and around the edge separates a slightly lower area extending to the edge. Inside the grooved circle there is a star-like pattern formed by three 13mm high triangle patterns on the inside of the circular groove. Fire burn marks on one portion. “Interior Salish”. [old acc.66-6] Surface collected by H. Cowden. Weight:  grams (original estimated weight – c.120 grams)
FcTe-4:458. Price Island. Sea mammal vertebrae epiphysis bone whorl fragment. Diameter: 77mm. Oval shape; only half present; Thickness: 4mm; Diameter of hole: 6mm. [accession #72-362] Weight: 11.2 grams.
EkSp-13:5293. Owikeno. Sea Mammal bone whorl. Flat. Diameter: 61mm by 60mm. Thickness 6mm. 5.5mm on edges. Hole diameter: 11mm. Weight: 25.8. Excavations 24.7.75. N.E. Quadrant. Likely date 18th to early 19th century.
EkSp-13:5542. Owikeno. Sea Mammal bone whorl. Flat. Diameter: 52mm by 50.5mm. Thickness 8mm. 7.5mm on edges. Hole diameter: 11mm. Weight: 24.8. Excavations 24.7.75. S.W. Quadrant. Likely date 18th to early 19th century.
Y:1879. Stone. Flat surfaces, but with 7mm wide angled facetting around edges on both sides. Edges ground flat. Weight: 67 grams. 6.4-6.5cm dia.; .5-.6cm flat edge; 1cm max. th.; hole .9cm (1.9cm hole depression area).
DhSb-11:31. There is no evidence of a central hole, but other dimensions suggest that this is a whorl.
DdRu-5:85a&b. Unidentified object. This item was originally described as a possible whorl but I matched another piece, DdRu-5:159, which showed that the placing of the ground edges meant this could not be a whorl.
Haida Gwai. A spindle whorl was found on the floor of a habitation rock shelter, FaTt-36:2. The site is located on the south shore of Djitkan Ankun near Cape Freeman, S.W. Coast of Moresby Island (Acheson 1998:188&202). (Dia. 78.2mm; Th. 6.9mm; hole dia. 12mm. Weight not given). Date unknown.
Queen Charlotte Strait. Two sea mammal bone spindle whorls were found at Davies Island Fort site, EeSp-95a, off Fife Sound (Mitchell, 1981:118; Fig. 37p&q) (Dia. abt. 37mm & abt. 63mm (Mitchell, 1981:118 and Mitchell 1988:251, fig.4).
These are only associated with the deposits of a general time period containing what is called the Queen Charlotte Strait Culture Type assemblage which dates from after AD 300 to near the historic period. (Mitchell 1988:251; figure 4i). (Dia. 32mm; Dia. of hole 5.5mm).
A “bone spindle whorl” was found in a shell midden at the head of Echo Bay, site EeSo-1, on the northwest shore of Gilford Island. Known as an historic period Kwicksutaineuk village (Mitchell, 1981:109; fig. 33m).
DcRw-14:303. 135mm by 125mm; thick 18mm. Private collection of Gordon Crowe. Lower Fraser River
Charles Borden describes a fragment of a spindle whorl from the old Musqueam village of Stselax, site DhRt-2, as a: “Marginal fragment of an elaborately and bifacially engraved spindle whorl fashioned from the epiphysis of a whale vertebra”. This site dates from 1250 AD to late contact times, but Borden suggests that the spindle whorl fragment was among artifacts that were “probably carved and engraved with steel cutting tools during the Historic Period” (Borden 1983:165;Figure 8:34c).
Charles Borden excavated a small “brown steatite” spindle whorl (DjRi-3L11.142) from the Milliken site in the Fraser River canyon (Diameter: 11.45cm). It has Snake motifs engraving on one side and multiple snake eyes on the other. Borden placed it in the Esilao Phase dating to after 1380 A.D., but then suggested that it is “more likely” to date to the “Historic Period”. He stated that: “On the available evidence it is perhaps best to consider this steatite whorl more of less contemporary with the carefully designed compositions on some of the elaborately carved spindle whorls of the nineteenth century, bearing in mind, however, that future data and deeper insight may eventually justify placing this remarkable artifact into an earlier period” (Borden 1983:161).
Sanger reports two stone spindle whorls from the Texas Creek site. “Steatite spindle whorls are known from the Mile 28 Ranch Site, but to date they have not been found around Kamloops. The proximity of these site (the Texas Creek and the Mile 28 Ranch) to the Coast, where the spinning of mountain goat hair was practiced, may offer a partial explanation for the presence of these artifacts in the western periphery of the Interior plateau” (Sanger 1968:13).
A Unique photograph in the Collection of the Royal B.C. Museum
19th century photographic images in the Victoria region that show Lekwungen (Esquimalt and Songhees First Nations) undertaking traditional food gathering practices are rare. The only example of fishing is a photograph, taken in 1868, by Frederick Dally in Esquimalt harbour at the south entrance to Lang Cove (RBCM PN905). Lang Cove is located south of Skinner’s Cove, both of which are within the larger Constance Cove. This is the location of an ancient shellmidden as demonstrated by the scattered white clam shells seen in the image and later observed by the author at this location.
This image (fig. 1 and close-up fig.2) of a man and woman at a herring fishing site is listed in Frederick Dally’s Miscellaneous Papers, (File 17), as #5 “Indian at Esquimalt, canoes, fish etc.”. A copy of the photograph in the RBCM Archives Dally Album #5 has information along the bottom of the image noting what is in the photograph “herrings drying – rush mat- fish spears – Indian woman cooking – Chinook canoes – Esquimalt Harbour V. Island”.
A copy of this photograph was also in the original photo album of Lieutenant J.C. Eastcott, the surgeon on the ship H.M.S. Reindeer that was on duty at the Esquimalt Royal Naval Dockyard station from 1868-75 (now the Canadian Forces Base Esquimalt).
The album, in the possession of A.R. Eastcott, was temporarily loaned to the City of Vancouver Archives in 1958 where the information written on it was recorded by archivist Major James Mattews. This album was also loaned to the Provincial Archives in 1978, and the information copied down by Dan Savard of the RBCM ethnology division on November 23, 1978. They recorded the caption on this image as “Woods Landing, Constance Cove, Esquimalt 1868”. The reference to “Woods Landing” likely refers to the place that Sir Charles Wood, the First Lord of the Admiralty came ashore in 1856. It could also refer to a landing place used by Lieutenant James Wood who surveyed Esquimalt Harbour in 1846 under the supervision of Captain Henry Kellet, but James Wood’s name was not officially given to this location.
Dates placed on photographs long after the image was taken, and by someone other than the photographer, are often subject to error. In this case the date of 1868, is likely correct, and it would have been taken in late February to April of that year during the herring runs. Dally was away from Victoria in the Interior from June of that year and did not return to Victoria until to February 25, 1869.
I was able to identify the location where this photograph was taken by observing the same fishing site location in another photograph of Dally’s (RBCM F-08522), that was undated, but one that must have been taken in 1867 (figure 3). There are five ships in this image. The times they were on duty at the Esquimalt naval station allows us to be specific about the time the image was taken. The ships include the Egmont, Sparrowhawk, Alexandra, Malacca, Shearwater and Grappler. As the Shearwater was only on duty in 1867 the photo must date to that year. The vegetation in this image shows similar growth to that in photograph PN905, suggesting the time separation of a year or less is most probable.
In figure 4, the remnants of many fish drying racks can be seen. Note the large number of upright short posts to the left of the photo and the large framework poles just to the right of centre of the photo at the edge of the bank. The fence-like rails in the background are related to Wood’s Landing and the historic naval wooden buildings to the far left of the photo.
Wooden planks that are held by pegs can be seen at the centre. The planks hold back the midden and create a flat platform for a mat lodge location. Barrels can be seen on both sides of this platform. The large pole framework can be seen in the middle against the back in the same location in image PN905 to the right of the tuli mat shelter.
Note the tiny little Island just on the other side of this point. This is part of what was called “Village Rocks” – as seen in figures 5 and 6.
By knowing what naval construction features were in the adjacent areas and by observing the angle of the two above images and what is in their background, the location can be identified as a small hooked piece of land extending into Lang Cove at its southern entrance.
Image PN905 is looking north-east to the North entrance to Lang Cove. Figure 3 (RBCM F-08522) is looking north, with the Officers Club House on Munroe Head visible on the far right and Ashe Head beyond it. Another image, RBCM F-08538, taken in 1866-67 (based on dates of the presence of the boats) and from higher up shows more of the Bay between Munroe Head and Ashe Head.
The small rock Islet (part of “Village rocks”) off the herring fishing site seen in Figure 3 (RBCM F-08522) can be seen on the far left in RBCM Archives image E-01844 – which also shows the rock formation on the north side of the entrance to Lang Cove as seen in the herring fishing camp image.
Adjacent to Wood’s Landing (on the west side of the hooked piece of land in photograph PN905) is a group of rocks in the harbour called “Village Rocks”. This hooked piece of land with the small bay of the campsite photograph can be seen in the detailed map of Esquimalt Harbour produced by Captain Richards in 1859 (see close-up figure 5). Over the years this area has been drastically altered and is no longer visible. The fact that it was named village Rocks suggests that the survey crew mapping Esquimalt harbour may have observe a group of First Nations camped there – even if it was just a seasonal camp site at the time and not what might be called a more permanent winter village site.
The names of some of the bays and coves changed over time. Several maps produced from 1851 to 1855 show “Village Bay” in Lang Cove or where later maps show Constance Cove.
Photograph PN905 shows herring fish on wooden drying racks to the left side of the image. A First Nations man, in European style clothes, is standing in front of a tuli (bulrush) mat summer lodge which is located on a built-in flat platform area faced with a board in front. This is the left of the two board faced platforms that can be seen in photograph F-08522. This is an interesting example of the human modification of a shellmidden.
Note the pathway near the right centre that can be seen in both photos. On the right of the mat lodge are poles for fish drying racks. Some of the long ones may be herring rakes (see figures 1 & 2), but the image is not clear enough to identify these. If Dally observed these, his reference to “spears” in his photograph description may have resulted from him seeing the long herring rakes at the site?
Of the three canoes seen in figure 1, the closest one is of a west coast Vancouver Island style, while the outer two canoes with the long pointed bows and sterns are made of the style most common among Salish speaking peoples of the southern Coast of B.C. and northern Washington State. The term “Chinook canoe” used in one caption is now referred to as the “West Coast” style.
In the 1980s, Ernie Colwood of CFB Esquimalt took me to the Wood’s Landing location during construction activities. Here I observed tons of historic debri from previous projects on top of and mixed in with shellmidden.
In 1851, naval surgeon John Palmer Linton, while visiting on board the HMS Portland, drew a view from the back of Lang Cove (Driver 2013; Driver and Jones 2009). In this image (Figure 12) we can observe, on the far right, a tuli mat shelter with fish drying racks like that in figure 1. This fits the general descriptions of the time about temporary shelters around the edges of Esquimalt Harbour, but no specific mention of this location is in Linton’s writings. We cannot be certain that this imagery was not simply added to enhance the drawing as was a common practice at the time. The added-in drawing of First Nations in canoes near European ships was a common practice among artists.
In the 19th century, there were both spring and fall runs of herring and anchovy in the Gorge waterway and Esquimalt Harbour. Anchovy bones are common in archaeological sites but overfishing caused their extirpation from this region around the First World War.
In 1865, Frederick Dally described the spring herring fishery in Esquimalt Harbour. During the fishing season: “lodges spring up like mushrooms along the edges of the bays and harbours …When thoroughly dried the fish are packed in bales made of rush mats, each bale weighing about fifty pounds, the bales being tightly lashed with bark-ropes” and carried by horses back to the “winter quarters”. Some of the fish were used “as lamps for lighting their lodges”. The 6 to 8-foot herring rakes had barbs “usually” of bone but “preferably” of nails. They sometimes catch two to three herring on each tooth. (Dally 1865).
The first written observation of the Pacific herring in this region was by James Douglas in 1843. He notes that they arrive in April and are “taken in great abundance” in Victoria harbour. In April of 1847, the visiting artist Paul Kane observed:
“The Indians are extremely fond of herring-roe, …Cedar branches are sunk to the bottom of the river in shallow places by placing upon them a few heavy stones, taking care not to cover the green foliage, as the fish prefer spawning on everything green. The branches are all covered by the next morning with the spawn, which is washed off into their waterproof baskets, to the bottom of which it sinks; it is then squeezed by the hand into small balls and dried, and is very palatable.” (Kane 1925:148). A similar description is given by Bayley in 1878. He notes the “immense amount” of herring eggs preserved for winter use. The spawn is deposited on Cedar boughs placed “at low water”, then gathered and taken to camp and “stripped after being dried and put into boxes”.
In 1848, James Wood notes that the most common fish taken in the general area of the Strait of Juan de Fuca were “halibut, flounders, skate, rockcod, sardine [anchovy], salmon, trout, and several varieties of the herring.” Sole and flounder were plentiful in the Royal Roads area off Esquimalt Lagoon where the Songhees “would expose flounders on spits to the sun in order to roast them.” Halibut were once very plentiful on the shallow offshore banks from Victoria harbour to Discovery Island.
The Lekwungen increasingly began gathering resources for others. James Bell described the situation in 1858:
“we are indebted to the Indians for a supply of everything in season …at very reasonable rates; They collect great quantities of Berries,…For a back load of Potatoes they charge one shilling; these they cultivate by simply burying the seed under the green turf; A fine salmon can also be purchased for one shilling; …Cod, Herrings, Flounders &c are always to be had cheap; A large Basket of Oysters one shilling; The market is also supplied with plenty of venison, Deer are quite plentiful, until the arrival of the American Hunters”.
A second seasonal herring run was observed by Captain Wilson in 1858-1859. He noted that during October, and November, “herrings and a species of anchovy appear in great numbers”. In 1867, Edward Bogg describes the fishing technique with the “Herrings and whiting [anchovy]”. A pole (14′ X 3″ X 3/4″) has one edge with “very sharp spikes, made of hard wood, and about two inches long”. The fisherman paddles quickly into a shoal of fish “drops his paddle, picks up his rake”, and “makes a sweep through the shoal” impaling 5 or 6 fish which are dropped into the canoe “by striking the rake forcibly on the gunwale”.
Rev. Owens, after mentioning on September 30, 1869 that the Reserve had been nearly deserted over the past three months, due to the Songhees being away fishing, noted: “The abundance of salmon & anchovies (the latter generally but incorrectly named Sardines) has been extraordinary & unless actually seen would appear incredible”.
The B.C. Guide for 1877-78 says that during the autumn the anchovy “abounds in the harbours and inlets” and is easily taken. Recent studies indicate that the Anchovy may have only been in this area for the last two thousand years. Deep sea drilling in Saanich inlet revealed yearly layers with herring remains over the last 10,000 years, but anchovies only appear in the last 2000 years. Weather this is a pattern that pertains to the larger region, will require further research.
Paul Kane, in 1847, observed many of the temporary tuli mat shelters seen if figure 8. He referred to this image as “Clallum travelling lodges”. Although there were Klallam people from the Port Angeles area visiting the Victoria region during Kane’s stay, he sometimes referred to the local Songhees people in the new village across from Fort Victoria as “Clallum”. Kane may have drawn these tuli reed shelters in Esquimalt harbour, but we cannot be certain if he drew this image at that time of his stay here or later during his stay in what became Washington State. Kane noted in his Landscape log # 74, that “These are only used when they go fishing for a short time” (Harper 1971:314; also see Lister 2010:284-285).It is unfortunate that both Harper (1971) and Lister (2010) miss-identify images of the Village on the Old Songhees Reserve in Victoria Harbour as being in Esquimalt harbour. This was a result of Kane ans others referring to the Victoria West area of Victoria’s inner harbour as being “on the Esquimalt” which was in reference to the Esquimalt Peninsula and not Esquimalt harbour.
Bayley, Charles 1878. Early Life on Vancouver Island. Manuscript prepared for H.H. Bancroft, pp. 28-31. BCARS, E/B/B34.2.
Ireland, Willard (ed). 1948. A Letter from James Bell. In: British Columbia Historical Quarterly, Vol. XII, No.3, July.
Bogg, Edward B. The Fishing Indians of Vancouver’s Island. Memoirs of the Anthropological Society of London, Vol. 3, 1867-8-9, pp. 260-265. Paper Read April 30, 1867.
Dally, Frederick. 1865.BCARS, Add. Mss.2443. Misc paper, Box 1, File 14, E/B/D16m.
Douglas, James. 1843. Diary of a Trip to Victoria, March 1 – 2, 1843. RBCM Archives, Ms A/B/40/D75.4.
Driver, Felix 2013, ‘Hidden histories made visible? Reflections on a geographical exhibition’, Transactions, Institute of British Geographers 38: 420–435.
Driver, Felix and Lowri Jones. 2009. Hidden Histories of Exploration: Researching Geographical Collections, Royal Holloway, University of London, and Royal Geographical Society (with IBG), London.
Elliott, Henry W. 1886. An Artic Province. Alaska and the Seal Islands. London. Sampson Low, Marston, Searle & Riverington.
Harper, J. Russell. 1971. Paul Kane’s Frontier. Including Wanderings of an Artist among the Indians of North America by Paul Kane. Edited with a Bibliographical Introduction and a Catalogue Raisonne by J. Russel Harper. Published for the Amon Carter Museum, Fort Worth, and the National Gallery of Canada, Ottawa, by the University of Toronto Press, Toronto.
Kane, Paul 1925. Wanderings of An Artist Amoung the Indians of North America. From Canada to Vancouver’s Island and Oregon Throught the Hudson’s Bay Company’s Territory and Back Again. The Radisson society of Canada Limited.
Lewis, Adolphus Lee. 1842. Ground Plan of Portion of Vancouvers Island Selected For New Establishment. Taken by James Douglas Esqr. Drawn by A. Lee Lewes L.S. Hudson’s Bay Company archives, Provincial Archives of Manitoba G.2/25 (8359).
Lister, Kenneth R. 2010. Paul Kane/The Artist/Wilderness to Studio. Royal Ontario Press.
Owen, H. B. 1868-69. Reports of Rev. H. B. Owen, Missionary at the Indian Reserve, Victoria, to the United Society for the Propagation of the Gospel. Nov. 1 to Dec. 31, 1868 and April 1 to June 30th, 1869, Vol. E26a, pp.833-849 and pp. 851 – 859, Rhodes House Library, Oxford.
Wilson, Captain. 1866. Report on the Indian Tribes Inhabiting the Country in the Vicinity of the Forty-Ninth Parallel of North Latitude. Transactions of the Ethnological Society of London, New Series 4:275-332, London.
Wood, James. 1851. Description of Juan de Fuca Strait. The Nautical Magazine and Naval Chronicle. A Journal of Papers on Subjects Connected with Maritime Affairs, January, London.
Information about First Nation practices on the West Coast of Vancouver Island have been interpreted as possible evidence of a visit by Francis Drake – rather than the well documented voyages of Juan Perez in 1774 or James Cook in 1788. Part of this is based on a tradition among the Che:k’tles7et’h’ (Chicklisaht) people of the west coast of Vancouver Island who had a ceremony which involved providing food to a “traveling chief” from the sea – a tradition different than all the other Nuu-chah-nulth tribes related to the Chicklisaht (sometimes spelt “Chickleset” and “Checleset”). Juan Perez did not land on Vancouver Island but did trade briefly off shore with a few Hesquiaht people in a canoe. James Cook anchored much further south of the Chicklisaht at Resolution Cove, in the territory of the Muchalaht, and interacted mostly with the Ka:’yu:’k’t’h’ (Kyuquot) people of Yuquot.
The Ka:’yu:’k’t’h’/ Che:k’tles7et’h’ are today part of the Maa-nulth Treaty group along with the Toquaht, Uchucklesaht and Ucluelet First Nations who completed a final treaty agreement with Canada and British Columbia under the B.C. treaty process that came into effect April 1, 2011 (see figure 1 and 2).
The first Europeans to anchor in Chicklisaht territory to the south of the Brooks Peninsula were James Colnett in the ship Prince of Wales and Charles Duncan in the Princess Royal in 1787 (see Galois 2000:69-91 for details). The information of interest here is that reported on June 24, 1791, by John Hoskins, the ship’s clerk on the Columbia Rediviva, which visited the village of “Opswis” [Upsowis] in Chickleset Bay to the south of the Brooks Peninsula. Upsowis is located at the east entrance to Malksope Inlet to the north of the Bunsby Islands. Hoskins describes
how they were seated and fed and: “after this entertainment, we were greeted with two songs; in which was frequently repeated the words “Wakush Tiyee awinna’, or “welcome travelling Chief.” These were sung by a great concourse of natives, who came from all parts of the village to see us, for it is very probable we are the first white people that ever was at their village, and the first many of them saw”
Anthropologist Susan Kenyon noted: “The fact that the first White people in the area went to Chickleset territory (Ououkinish Inlet) is well accepted in the Kyuquot area. The Chickleset people still claim details of these stories as their private property and celebrate them in potlatches and song. Without knowing much of the recorded background history, however, people today claim that this meeting took place “before Captain Cook came” and was with a Spaniard. It is not unlikely that one of the Spanish exploratory voyages from California in the 17th or 18th centuries did get blown off course and met the Chickliset people; the meeting was not repeated (“They promised to come back, but never did,” I was told) and unless details of it are unearthed from a search of the Spanish records, it must remain a mystery.” (Kenyon 1980:42).
In the early 1980s, Peter Webster, an Ahousaht Elder, talked to the author (Grant Keddie) about Sir Francis Drake. Peter went to a lecture on Francis Drake when he was in San Francisco in the 1960s. He told me about the Chicklisaht practice of feeding “the visitor from the sea” during a feast, and thought that tradition might be referring to the visit of Francis Drake. This unique practice of putting food into the sea was also told to the author by Ahousaht Band member, the late Dr. George Louie (February 19, 1912 to July 7, 1995) in 1994. George Louie worked at the Royal B.C. Museum as an affiliate in anthropology in the late 1980s and early 1990s. He worked on transcribing, into English, a backlog of tape recordings of Nuu-chah-nulth elders speaking in their native language. Dr. Louie was also working with linguist Thomas Hess of the University of Victoria in the creation of an Ahousat dictionary. George Louie knew about the story of the Chicklisaht feeding ceremony from stories he heard from elders that had died, and he was aware of the beliefs of other Nuu-chah-nulth, that is Peter Webster and Noah Smith, who were connecting the ceremony with Francis Drake.
Noah Smith was interviewed for an article written by journalist Arthur Mayse in 1982. Mayse notes that: “When I was a boy in Nanaimo, the occasional youthful expedition still shoved off by cabbage-crate boat to dig for ‘Drake’s Treasure’, which was reputed to lie hidden somewhere near the Malaspina Galleries, a series of sea-sculptured indentations in the Gabriola Island bluffs”. Mayse goes on to say: Noah Smith, whose wife, Martha, is a weaver of note, dropped in at out Campbell River museum a while ago. My wife, a museum volunteer, got to talking with Noah. The subject of the old navigators came up. Noah mentioned Drake’s voyages, and even sought help from the British Museum in an attempt to fill in the 68-day gap in Drake’s record of his West Coast cruise” …”Noah Smith’s good friends’ the Chikliset of Queen’s Cove near Zeballos, may hold the key. Quite simply, they believe that for at least some portion of that period, Francis Drake was their honored guest. Like every other Indian band, the Chikliset have a wealth of tales and legends handed down from one generation to the next. One of the oldest of these stories has to do with big, hairy men (the words are Noah Smith’s) who arrived in their cove on an enormous floating house, led by a great chief from beyond the horizon. This countless moons before the arrival of Captain Cook.
Nor is it only in legend that the visit by these bearded men in their floating house is celebrated. The band also has its traditional songs and dances. One of the Chikliset’s oldest songs has to do with the arrival of the visitors and their welcome. There is also a most peculiar potlatch custom, which Noah Smith believes to be unique among this band. It is a tradition of all potlatches up and down the coast that the first gift is given to the most honoured guest. But in the case of the Chikliset, no present guest is awarded their ‘gift of honour’. The gift is carried down with great ceremony to the water’s edge. There it is dedicated to ‘The great chief beyond the horizon’ … a chief whom Noah Smith is utterly convinced was none other than the intrepid sailor who returned to England to become Sir Francis Drake. As I said at the start, the winds of romance blow along this wild and wonderful coast. And who’s to say that matters didn’t fall out in the long ago precisely as Noah Smith and the Chikliset people believe they did?”.
When examining First Nations oral histories, I tend to put more trust in information placed in written form by 19th and early 20th century authors who have at least some understanding of the traditional culture they are recording or preferably by an author who is writing the information down (from a First Nation consultant) in a known linguistic script that is then interpreted in a European language. In the older documented stories it is difficult to tell if a tradition pertains to events that are 200 or 500 years old unless there is some indication in the story as to how many generations back the story goes or if it pertains to known events that are independently documented. More recently written 20th century First Nations stories that have no previous archival history can easily be re-interpreted in light of more recent influences found in reports, books or on television. I am presenting this fragmented information here, so that future readers can incorporate it into their assessment of the stories of early visitors.
Galois, R.M. 2000. Nuu-chah-nulth Encounters: James Colnett’s Expedition of 1787-88. In: Nuu-chah-nulth Voices, Histories, Objects & Journeys, pp. 69-91. Edited by Alan L. Hoover. Royal B.C. Museum, Victoria, B.C. Canada.
Howay, Frederic W. 1990. Voyages of the “Columbia” to the Northwest Coast. 1787-1790 and 1790-1793. Oregon Historical Society Press in cooperation with The Massachusetts Historical Society. (Originally published in 1941 as volume 79 of the Massachusetts Historical Society Collections).
Kenyon, Susan M. 1980. The Kyuquot Way: A Study of a West Coast (Nootkan) Community. National Museum of Man Mercury Series. Canadian Ethnology Service. Paper No. 61. A Diamond Jenness Memorial Volume. National Museums of Canada. Ottawa.
Mayse, Arthur. 1982. Campbell River Upper Islander, February 17, 1982.
Webster, Peter. 1983. As Far As I know: Reminiscences of an Ahousat Elder. Campbell River Museum and Archives, Campbell River, B.C.
David Latasse was a Tsartlip (W?JO?E?P) First Nation. They are part of the Saanich (W?SÁNE?) peoples whose territory is centered on the Saanich Peninsula and southern Gulf Islands. Latasse gained notoriety from 1927-1936 as a speaker in his native language at ceremonies, the subject of an early movie maker and as a source of information via translators for newspaper reporters and at least one anthropologist. He was born about 1858-1863 and died May 2, 1936.
For most of his life he lived near his mother’s relatives on the Tartlip Reserve located on the Saanich Peninsula north of Victoria. We are fortunate to have a letter that was dictated by Latasse himself and addressed to the Department of Indian Affairs on June 25, 1903:
“I now live at Saanich on the Sartlip Reserve and have lived here for the last 25 or 30 years. My father was a Songhees Indian and my Mother was a Saanich women. I was born on the Songhees Reserve and lived there until I was about 15 years old and then came to live at Sartlip Reserve. My Grandfather and two brothers are buried on the Songhees Reserve. My grandfather’s name was Skull pult. I don’t remember the names of my brothers I know where all their graves are.”
David Latasse would, by his own statement, be 40-45 years old at the writing of this letter, which means he was born around 1858-1863 or 15 to 20 years after the building of Fort Victoria. His age later became a subject of controversy but was play-up by newspaper reporters perpetuating the stereotype of Latasse as an “ancient” man with a fountain of all knowledge.
Figure 2. Home of Chief David Latasse on the Tsartlip Reserve in 1922. First house on the waterfront at the left of the photo. (RBCM PN11740).
In his old age Latasse appeared to change the stories of his earlier life to make it seem that he was much older than his true age and the stories he told of his father’s generation were part of his own experience. But, it is uncertain how much of this was a result of his interpreters and the stereotyping of newspaper reporters. Some newspaper reporters seem to have preferred to exaggerate his age as he got older.
The first published newspaper commentary on Latasse appeared in association with the visit of the governor-general of Canada in 1927. Latasse spoke at a special ceremony held at what is now Kosampson Park on the upper Gorge Waterway. The event was to initiate the governor-general as honourary Chief Rainbow (Keddie 1992).
Figure 3. Canoes of First Nations and government officials in Victoria Harbour heading up the Gorge Waterway on March 30, 1927. David Latasse is in the canoe at centre in the poka-dotted white cape with Chief Alex of the Malahat and Chief Cooper of the Songhees in front of him and the Viscount and Lady Willington behind them (Keddie postcard collection).
More information about Latasse appeared on March 15, 1931, as part of a sequence of articles titled: Soliloquies in Victoria’s Suburbia by Nancy de Bertrand Lugrin – the wife of the editor of the Victoria Colonist. In speaking about the Tsartlip Reserve Lugrin mentions:
“The present chief is David, a very ancient man, who claims to be more than one hundred and speaks only Chinook. If one goes to see him his wife will do all the talking. His present wife does not look more than forty. Occasionally she will translate a question for him to answer. But he says little, though he is pleased to have visitors. His lodge is a fairly modern house, and the living-room a large one.
The chief will tell you, through his young wife, something of his early days. Particularly he likes to dwell upon the part the Indians used to take in the regatta on May 24 in the years gone by. They would practice for this event during the whole year, going out every night in their racing war canoes, for the rivalry between the various tribes for the honor of winning in these events was very keen. They got good money, too, from eight to ten dollars a paddle. One could have a rather fine celebration on eight or ten dollar, he says. But the present-day members of this reserve take little or no interest in the regattas nowadays. ‘It’s too much work’, says old David, ‘for the amount of money there’s in it, and they won’t pay, as they used to do, whether the boats crew win or not.’”.
On July 12, 1931, Lugrin writes about the burial sites among the Saanich and mentions that:
“Just now Chief David is away ‘in the States, for berry picking.’ He is about eighty years old, but that does not deter him from traveling and working. He goes every year at this time. When he returns we are to learn from him some of the old legends of the Saanich Indians with their place names. Tunen, which is the lovely slope of land which faces the southern side of Mount Newton; Omysuk, which is Mackenzie Bay; and the story of Tlespace, the great bare rock in this vicinity which we are told every fisherman knows; Oluktuts, which is Goldstream, and many another. Only old David has the history of Saanich Indians in his head, and he knows no English. But his Indian is very graphic and complete’”.
This is, of course, a stereotype built around Latasse as the fountain of all traditional knowledge. There were certainly other Saanich elders who were knowledgeable about the past and had personal family histories not known by Latasse. To this day, many Saanich families have contributed to providing traditional place names (see Hudson 1970 and Elliott 1990).
On August 23, 1931, another article appears in which Lugrin talks to Latasse after his return from berry picking:
It is wonderful and a precious thing the saga he sings, for with him it will die, and no one will ever hear its cadences again. Therefore we had with us as interpreters Frank Verdier, who speaks Chinook as well as anyone versed in that coast jargon, and Paul, who might have been chief but he was too young. Then there was Mrs. David to help now and then. Paul knows well the musical Indian language of the Saanich tribes, and it is that medium which Chief David mostly employs, though he is fluent in Chinook and knows a little English as well.”
After talking on about Latasse’s mannerisms of speaking, Lugrin notes: All sorts of stories have been told about the chief’s age. When he was received by His Excellency Lord Willington, the Governor-General of Canada, a few years ago, it was said that he was a centenarian. We believe that is wrong. He thinks he is well over a hundred. But Frank Verdier says he cannot be much more than ninety. He doesn’t look over seventy.” Lugrin then chooses to ignore what she just said and focus on the stories that Latasse was a young man at the time of the founding of Fort Victoria in 1842, which would imply that he was in his late 90s.
Lugrin mentions that they “were anxious to learn what the chief could remember of the stories his own father used to tell him”. Latasse is quoted as saying: “Many stories my father has told me of how every summer the Indians from Cape Mudge, the Yucultas, would come down and fight the Songhees, the Saanich tribes and the Cowichans. They would come in their huge canoes, many warriors, and steal upon the villages by night. ‘Always they came for the same reason, to kill the men and to steal the women and young girls, so they might sell them for slaves and become rich. For blankets they would sell them over across the water on the United States side, for blankets and canoes or any other thing the Indians valued’”. Even today you may see throughout the woods in Saanich great pits which have been dug long ago, and which are not yet filled in, so deep they are. That is where the Indian men would hide their wives and children when the wars were on. There they must always sleep at night, so that no enemy Indian stealing through the tree in the dark could find them”.
On August 8, 1931, Latasse’s story is told about the great battle of Maple Bay, where many local First Nation warriors joined the Cowichan to defeat the northern invaders from the Cape Mudge region. On October 18th, Lugrin provides more information about Saanich place names. When trying find out the name for Saltspring Island she says:
“Chief David’s memory is remarkably good, but he does disappoint one occasionally and may have forgotten this. Here are a few names as near as we could get to the spelling. Tod Inlet was known to the Tsautups [Tsartlips] as ‘Snitqualt,’ but the meaning of this euphonious cognomen he could not tell us. Butchart’s Bay was ‘Humsawhut.’ Meaning Sunshine Bay. The bay at the foot of Verdier Avenue [north end of Brentwood Bay] ‘was named for a man who died. We call him ‘Skahasin’.
Another source for Latasse’s stories appears in the Saanich Peninsula and Gulf Islands Review on March 14, 1932 (p.2), entitled: “Aged Chief Tells of Olden Times”.
“The editor of the Review, through an interpreter, recently interviewed the oldest Indian Chief Latess of the Brentwood Reserve, who claims to be 120 years old”. On the topic of extreme weather Latasse indicated that: “some 130 or 140 years ago, according to the information given by the chief’s father, there was an unusual winter when snow fell to a depth of 14 feet on the level and remained for a considerable length of time. Many Indians starved to death as a result, the snow being too deep to procure wild vegetables from the fields and wild game soon being depleted.”
The notoriety of David Latasse had caught the attention of Maclean’s Magazine. On December 15, 1932 (p22&38) they wrote “Indian Saga” which included Latasse’s story of the “Last Great Battle”. “David La Tasse is the oldest living chief on the North pacific Coast. He claims to be more than 100 years of age, and he can remember ‘Jim” Douglas very well – Sir James Douglas, first governor of British Columbia – also the building of the Hudson’s Bay Company’s fort, where Victoria stands today”.
It would appear that Maclean’s arranged for Victoria’s Ernest Crocker of Trio Photography to take photographs of Latasse in what was to be a traditional costume. One of, at least three, images that he took appears in the Maclean’s article (Figure 4, RBCM PN117781). Another, (RBCM PN11778, Figure 6), appeared later in the Victoria Daily times on July 14, 1934 and the other (RBCM PN11743, Figure 5) was not used.
Latasse was holding the same spear, but wearing a different outfit than in the 1927 images. The outfits worn are very much like the large woven blankets made in 1927 for a Tipi constructed for the visit of the Governor-General of Canada (see Keddie 1992).
Figure 4. David Latasse in 1932. (RBCM PN11781).
Latasse was interviewed by the well-known Canadian ethnologist, Diamond Jenness between 1934 and 1936. Using less flowery language than the reporters that proceeded him, Jenness recorded that:
“David LaTesse received his 1st name when he was a little child. There was no potlatch and he does not remember what the name was. He received his second name at a potlatch when he was 12 years old. The new name was qalek waltan (no meaning); it was given him by his grandfather and had belonged to some grand uncle. He received his 3rd name when he was 14. His father conferred it on him. It was the name sxa wal
‘whirlwind’ of his great grandfather who had lived at Sooke. This name goes to the oldest son in the family. The name haiel wat (thunder) goes to the eldest daughter. The name talsit (lightning) to the 2nd son. Sxwa wal remained his name till he was about 50. Then, at a potlatch, he gave himself the name steel um (no meaning), after his mother’s father. This name he still bears” (Jenness 1934-36). Jenness gave David’s age as 85, which would place his birth c. 1849-51.
Figure 5. David Latasse in the middle, with Tommy Paul of the Tsartlip Nation on the left and Chief Edward Jim of the Tseycum Nation on the right, in 1922. (PN11743).
Reporter Frank Pagett, writing in The Victoria Daily Times on July 14, 1934, made Latasse considerably older with an article entitled: “105 years in Victoria and Saanich. Chief David Recalls White Mans’ Coming”. By Latasse’s original accounts he would be about age 72-77 at this time.
There was often confusion by reporters about whether Latasse was recalling stories from his own observations or from those of his father’s experience. Latesse provided stories for the newspaper about known historic activities that were clearly out of sequence, mixed up versions of events, such as the observation of the first European ships and the first bringing of cattle to Victoria – which did not occur until several years later – or his suggestion that there was a central camp on Mud Bay where the Empress Hotel and the Union club were located – no evidence of an archaeological site has been found in the historic excavations in this area. Pagett noted that Latasse was “mentally keen, although extremely fragile”. He “was looked after by a well-educated wife, half his age, who aided in interpreting the ancients vigorous statements. The principal interpreter of Chief David’s reminiscences was his grand-nephew, Baptiste Paul, professionally known as Baptiste Thomas, a boxer and wrestler, whose prowess has won fame throughout the Pacific Coast”.
Latasse gave the reporter a political statement about being present during the 1852 meeting regarding the Saanich treaties and interprets the treaties not as a purchase of land but of agreements to use parts of the land for annual payments of rent:
“More than eighty years ago I saw James Douglas, at the place now called Beacon Hill, stand before the assembled chiefs of the Saanich Indians with uplifted hand … I heard him give his personal word that, if we agreed to let the white man use parts of our land to grow food, all would be to the satisfaction of the Indian peoples. Blankets and trade were to be paid. We knowing a crop grows each year, looked for gifts each year. What we now call rent. Our chiefs then sold no part of Saanich”.
Figure 6. Chief David Latasse in 1932. (RBCM PN11778).
The above statement is one that parallels the statement given by Latasse in a letter of April 4, 1932 to Commissioner William Ditchburn with a letter of support from five Chiefs identified as Saanich and witnessed by Simon C. Pierre from the Stolo Nation who was referred to as an “Indian Lawyer” (Latasse 1932). On the same Times article page the relevant sections of the Douglas Treaties referred to by Latasse were published under the title: “Saanich Title Deeds Denounced by Chief”. Latasse was successful in getting across his interpretation of the Douglas Treaties.
Here, Latasse tells a different story about his coming to Brentwood Bay than in his earlier letter version:
“When I was seven years of age I went to Brentwood Bay to live, joining aunts who had become wives of members of the Saanich tribe”. He is quoted as saying that he was 14 years old when the First Europeans came to Victoria Harbour, but this is similar to the age he gave in 1903, for when he moved from the old Songhees reserve to the Tsartlip reserve. This statement may have been misinterpreted in the translation to English. One of the photographs taken by Trio Crocker two years earlier appears with this story (RBCM PN11778).
The Colonist newspaper reports on September 4th, 1935 (p.2): “Centenarian Chief of Saanich Tribe Dances for Movies”. Chief David “being 109…donned his ancient tribal garments and did the Sun Dance before a motion picture camera of Hugh A. Matier, public relations representative for the Union Oil Co. of California …in color …Mr. Matier took 2000 feet of film on Vancouver Island, featuring Indians. … Mr. Matier left yesterday afternoon for Seattle. He expects to return to Vancouver Island next April in search of further interesting material for his lectures.”
David Latasse died the next year on May 2. The Times Newspaper (p.1-2) provides further miss-information on Latasse’s age, social status and the events of his personal experience: “Chief David Dies at 109″ – “Head of Songhees Indians Remembered Founding of Fort Victoria” … died at his home on the west Saanich reserve this morning”.
The Times mentions the events of the previous summer when Latasse “put on his ceremonial dress to dance before the movie camera.” This is a reference to the American producers mentioned above that made a movie of Latasse dancing.
The next day on May 3 (p.1) the Colonist, with the headline: “Centenarian Chief Passes” repeats the statement of the Times that Latasse died “at the age of 109 years”. The romanticized article by reporter and amateur historian Bruce McKelvie is accompanied by a photograph of Chief David with a woven blanket and spear. “He is pictured above, as he appeared not long ago, when he donned his old-time regalia as a warrior chief.” – “Death Takes Chief David” – “On the Indian Reserve at Brentwood Yesterday morning. … Chief David was a fine type of man. His influence for good among his people was extensive, and his example was an inspiration. He was highly respected by whites as well as by his own people. He recalled the attack by Cowichan and Songhees Indians on Fort Victoria, and was present at the great conclave at Beacon Hill when Governor Douglas extinguished the Indian land title by purchase. … and only last Summer donned his picturesque costume and executed some of the ancient dances before the lens of a motion picture camera. …his name will become a legend and his memory an inspiration to his people – Peace to his ashes”.
On May 8 (p.5) the Saanich Peninsula and Gulf Islands Review under the title “Link with Saanich is Severed by Chief’s death”. The editor notes that: “despite his age, which according to different sources is stated to be anywhere from 110 to 122, was surprisingly energetic to the end”.
Not long after, on May 17 (p.6), the Colonist published another article by Nancy de Bertrand Lugrin about the famous battle of Maple Bay entitled: “Chief David’s Saga”. Here he is telling his father’s experiences when referring to the battle of Maple Bay. The story also appears in Maclean’s Magazine on December 15, 1932, (p.38)
The Latasse version of the lead-up to the Maple Bay battle is recorded as follows:
“For many years, all in the bright summer weather, they have come down upon us, those Ukultahs [Lewiltok] of the north. They have killed our men and taken away our women to slavery. Every year they come and nobody knows whose house shall be left desolate with the ending of summer. They are many and strong and their canoes upon the sea are as the salmon in the spawning season at the river’s mouth. We cannot stand against them. We are too few. We are not united as they are. Year after year we wail the loss of our champions, the loss of our wives and children.”
Latasse provided information on some basic economic activities of “long ago”:
“In July the deer are very fat, we dig our pits for them. In August we hunt the elk with bow and arrow in the swamp lands. The clams too, are fat in August. Always in these days the women are very busy, roasting the meat and drying it for winter; roasting and drying the clams. In August also is the big fishing for tyee salmon, which we dry. All these things we store in cedar bark boxes and hang in our houses. …We gather plenty of bark from the fir trees, big pieces of bark and store it under the wide seat which runs all-round the house. There is plenty of wood for all the cold weather. Only bark we burn, nothing else. When winter come, for four months there is good time. Dancing and feasting and making happy. Nobody sad at all. Everybody laughing like children. Everybody giving parties. You come to my house. I give you present. I go to your house you give me present. All the time like that. Very good”.
Sixteen years later in 1952, Lugrin published a series of articles based on early interviews with Latasse. These included: “Memories. Stories Chief David Told Me” in the Sunday Victoria Times Magazine on April 5 (p.5), where Lugrin notes that: “With the late Frank Verdier and Chris Paul to act as interpreters, we went several times to call”. An article on April 12, was titled:
“Chief David’s Stories – No. 2. Indian Tribes Win Vicious. The Battle at Maple Bay”. Lugrin points out here that the battle “happened when David’s father was a young man”. The story was continued with an article on April 19 (p.5): “Chief David’s Stories – No.3. Triumphant Indians Sing Victory Paean”.
David Latasse was respected by his own people. From the time of the visit of Governor General Willington in 1927, to his death in 1936, Latasse was seen by non-First Nation reporters as an icon representing the romanticized version of the history of local First Nations. David Latasse, however, took the opportunity of playing this role in order to tell his version of history as he remembered it.
Elliott, John Sr. 1990. Saltwater People as told by Dave Elliott Sr. Native Education. School District 63 (Saanich). Edited by Janet Poth. Revised edition.
Hudson, Douglas (compiler) 1970. Some Geographical Terms of the Saanich Indians of British Columbia with information from: Mr. Richard Harry, East Saanich; Mr. Ernie Olsen, Brentwood Bay; Mr. Christopher Paul, Brentwood Bay; Mr. Louis Pelke, East Saanich. Manuscript. McMaster University, Hamilton, Ontario.
Jenness, Diamond. 1934-36.Diamond Jenness, Coast Salish Field Notes. Manuscript #1103.6, Ethnology Archives, Canadian Museum of Civilization).
Keddie, Grant. 1992. Installation of a Songhees chief. Discovery. Friends of the Royal British Columbia Quarterly Review. 20:1:1-3.
Latasse, David. 1903. Letter in Department of Indian Affairs Records. RBCM Archives. RG 10, Vol. 1343, Reel B1874, Cowichan Agency.
Latasse, David. 1932. Letter of April 4, 1932 to William E. Ditchburn, Indian Commissioner for British Columbia. RBCM Archives. RG 10, Vol. 11, 303. File 974/1-9.
This paper deals with the definition, categorization and distribution of labrets, or lip plugs, and gives a regional synthesis of their history as known from both archaeological and ethnological studies on the Pacific Rim, from the Gulf of Georgia region in Canada to northern Japan.
Small fragments of woven material were found along with other items in a burial cave site on Gabriola Island in 1971. The Burial remains and associated artifacts were brought to the (then) Provincial Museum to protect the material that was being removed by unknown persons.
Artifacts found in the cave included bracelets of copper and brass, shell pendants, a stone bead, a green glass wire wound Chinese made bead, a woven rattle head and bark matting, in addition to the small fragments of unidentified woven material. This assemblage of material suggested that the woven material likely dated to around the late 18th to early 19th century.
In 2001, the Snuneymuxw First Nations and the Royal B.C. Museum held discussions for the repatriation of their ancestral remains from a number of archaeological sites, as well as 460 boxes of soil samples and faunal material – mostly from the Departure Bay and Duke Point sites. A ceremony was held at the Royal BC Museum and at the final re-burial ceremony at Nanaimo on October 20, 2001.
During the repatriation process, C-tasi:a – Geraldine Manson, of the Snuneymuxw First Nation, brought a group of elders to the Royal BC Museum, to examine the artifacts to be reburied. The elders held discussions among themselves and agreed that they would allow for small fragments of woven material to be kept for future examination to determine what they were made of.
I examined this cloth fragment under a 200X power microscope with the intent of trying to find hair samples that could be identified as either from dog or mountain goat. The latter are well known to have been used in making several types of blankets. But there were no examples of hair to be found.
What I did find was a mass of tiny plant-like fibres and many tiny seeds. Using our Museums comparative plant and seed collection, I was able to identify the seeds as those of the common fireweed plant, Epilobium angustifolium.
I surmised that the fibres must be from the plume (the fluff) of the fireweed plant. This proved to be the case even though they were of different thicknesses. It turns out that the fibre thickness varies with the amount of water that the plant has during it active growing stage.
What is significant about this find is that this cloth fragment is the first and only example of clothing made entirely out of the plume of the fireweed and not just a mixture with other raw material in the clothing construction.
In the ethnographic literature it is important to see if statements about plant use are coming from First Nation advisors who have personal experience with the use of fireweed and not just statements by writers repeating the information that previous ethnographers had received.
Myron Eells collected information in the 1870s and 1880s from First Nation advisors who would be knowledgeable about traditional practices, based on their personal observations, from the early 1800s. In speaking about Puget Sound in general and specifically including the Squaxin, Klallam, Skokomish and Twana, Eells notes that: “Fireweed (Epilobium). The cotton-like down from the seed was formerly used in making blankets” (Eells 1985:52). Eells indicates that there are three kinds of blankets: “One was made of dog’s hair, geese or duck down, and the cotton from the fireweed. These were twisted into strings and woven together” (Eells 1985:122).
Edward Curtis, recorded from his First Nation advisors (some of whom were born as early as the 1832 to 1850 period) that the Klallam on the Olympic Peninsula and North Strait Salish speakers on the south end of Vancouver Island “used on special occasions a robe woven from a mixture of down with the hair of goats and dogs and with certain vegetal products. The down of ducks, geese, and gulls, the hair of dogs and mountain goats, and sometimes the cottony fibre of dead fireweed blooms and cattail spikes, were taken in varying proportions and thoroughly mixed by beating and stirring vigorously with a paddle. The resultant fibre was then twisted into loose, fluffy strands, ready for the weaving” (Curtis 1913:44).
Curtis’s statements are confirmed by Erna Gunther’s Quileute and Cowlitz First Nation advisors, in 1924-25, who had never seen a woman weaving a mountain goat blanket, but: “Much more common were blankets made of the fireweed cotton mixed with feathers of seagulls or ducks”. These were pounded together and spun using a spindle whorl (Gunther 1927:221).
It is fascinating to see the ingenuity of the Snuneymuxw First Nations in producing a quality cloth with the very fine seed plume of the fireweed by itself. It is likely that this practice was more wide-spread than previously believed.
Curtis, Edward S. 1913. Salish Tribes of the Coast. The North American Indian. Vol. 9, pp.175, Norwood, Mass.
Eells, Myron. 1985. The Indians of Puget Sound. The Notebook of Myron Eells. Edited with an introduction by George Pierre Castile. Afterword by William W. Elmendorf. University of Washington Press, Seattle and London, Whitman College, Walla Walla, Washington.
Gunther, Erna. 1927. Klallam Ethnography. University of Washington Publications in Anthropology. 1(5):171-314, University of Washington Press, Seattle, Washington.
Large animals, such as mammoths, mastodons, horses and camels that roamed North America near the end of the ice age are referred to as mega-fauna. Why these large animals went extinct has been widely debated but answers are beginning to emerge.
New information is showing the answer is more complex than previously thought. Both climate change and human hunting play a role at different times in different places.
This was a likely scene around Victoria, British Columbia for a 300 year period between 11,700 and 10,900 years ago when an open parkland environment provided habitat for herds of bison. A subsequent cold period saw their disappearance from Vancouver Island.
Before the appearance of humans on the northern landscapes we see that ecosystem stability for animal species generally persisted over long periods of time. During repeated sudden climate changes over the last few hundred thousand years of the Pleistocene (2.6 million to 11,700 years ago) animal populations had the ability to disperse across the landscape to shrinking refugia during harsh times and expand back to increasingly more favourable habits during good times. During cold periods, when the sea level was lower by as much as 150 meters, the Beringian continent was as wide as the Canadian Prairies.
The evidence for shrinking environments is seen in the reduction of genetic diversity in large animals such as mammoth, mastodon and bison. Grass loving animals of the far north were displaced with the expansion of boreal forests during the onset of warm periods. Boreal forest loving mastodons disappeared 70,000 years ago from large regions of the north with the advance of colder climates and the return of an open tundra environment. By the time humans appeared on the scene mastodons only lived much further to the south.
Animal populations were often drastically reduced in numbers, before sub-populations made a comeback. This pattern of population reduction and expansion happened especially during rapid warming periods. The appearance of humans in the region may have destabilized this pattern of population regeneration by restricting the movements of animal populations.
Humans likely interrupted the ability of mega-fauna sub-groups from connecting with each other. This would be especially true if humans were concentrated on regular migration routes between or living on resource rich areas used by the animals. The concentration of large game animals in smaller regions would make them more susceptible to predation from carnivores and humans.
Some mammal species whose ranges straddled the length of Beringia became extinct on one continent, but not the other, with the rise of sea level at the end of the Pleistocene. Examples are the horse (Equus caballus) and Saiga antelope (saiga tatarica) that survived only on what became the Old World side of the Bering Strait.
Humans co-existed for several thousand years in eastern Beringia – the area now including Alaska and the Yukon. During this time mammoths and horses disappeared but muskox, bison and caribou survived.
Further south large animals were faced with rapid environmental change and increasing human and carnivore predation. In the American Southwest mammoths experienced a warm and dry climate that would have made their seasonal movements more predictable and more vulnerable to predation. Large scale predation of mammoths and mastodons is often associated with a culture called Clovis that was only around for a short time period of 300 years from 13,200 to 12,900 years ago. The Clovis culture is recognized by distinct types of spear points. Other cultures before and after the Clovis culture also hunted mammoths, but our knowledge of these cultures is still developing.
The megafauna diversity of North America and Eurasia was considerably reduced around the time of the transition from the ice age to the more recent Holocene period after 11,700 years ago. By this time the woolly mammoth (Mammuthus primigenius) became extinct in many regions in both North American and the Eurasian continent. The last mammoth survivors on Wrangle Island northwest of the Bering Strait disappeared only 3700 years ago when we see the first evidence of human occupation of the Island.