Summit Research Repository (Simon Fraser University)

Parekh, Karan

English

Using hepatic gene expression assays in English sole (Parophrys vetulus) to investigate the effects of Metro Vancouver wastewater effluents in fish

Hartnett, Caitlin

Reflecting with nettle, learning with Awi\u27nakola: Teachings from the community at Tsaxis, Kwakwaka\u27wakw territory

Lichty, Lindsay

Somatic worlding: Sensing kinship as early childhood educators

Shaffer, Catherine S.

Viljoen, Jodi L.

Douglas, Kevin S.

Predictive Validity of the SAVRY, YLS/CMI, and PCL:YV Is Poor for Intimate Partner Violence Perpetration Among Adolescent Offenders

Scoble, Julie

Understanding the connections between health, well-being and cultural mentorship

Owens, Lynnaea

Motives for desired or compliant sex: Differences amongst young adult women with and without borderline personality disorder features

Gullacher, April

Groundwater drought: Developing quantitative indicators and mapping drought susceptible aquifer - stream systems in British Columbia

Castro, Lydia

Handshape markedness in American Sign Language

Lacerte, Louise



truth and reconciliation
written about
outsiders
insider’s


 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

corrected

Uh’dee migakes
Muklhalees




Cis dideen kat (When the plumes rise)
insider’s account
in situ
Cis Dideen Kat
Cis Dideen Kat
Cis Dideen 
Kat
Cis Dideen Kat
Cis Dadeen Kat
A Small but Charming World

The Legend of the Ant and Spider 
There was a young man who laughed at everything. Of what use are 
Spiders? He wondered. 
The Heavenly Father put them on earth, said an ant and spider. 
And it happened suddenly, that the Heavenly Father gave (revealed) it to him 
this way. 
He created Soldiers, they wanted to kill him. 
So he ran away from them in the bush. 
He fell asleep, because he didn’t sleep the night before. 
Suddenly, an ant bit his foot. He jumped up. 
When they have surrounded him, that when it happened, the and bit his foot. 
He jumped up.  He ran away from them again.  He escaped them.  They  
Were just about catching up to him.  He ran along way around look like a 
lake. 
He ducked inside a cave behind a big rock to get away from them. 
A spider spun a web over the entrance. They came to the entrance and 
talked about him there. 
He’s in there!  someone said, another person said, no 
That spider made a web all over the front of it 
He would have jumped through with it; that how he escaped them. 
That spider had spun a web in front of him; that’s why they didn’t kill him, they 
let him go. 
They all left and let him go.  They didn’t touch him anymore. 

Indian Agent



















We have seen the scars our Elders have endured for being resilient. 
We have heard our Elders stories of struggles. 
We have touched the hard-working hands and 
Smelled the history of their regalia in the Balhats 

One day there was a young girl who lived with her grandmother, she kept 
stepping over a dog that laid on the doorstep.  The grandmother kept 
warning the girl not to step over the dog but the young girl saw no reason 
for the warnings so she ignored her grandmother.  One night, the girl woke 
up to a man leaving her bedside and the girl wondered who that was that 
was bothering her.  She let it go the next night to make sure it was someone 
and not a dream, the third night she took some red tree roots that was used 
as dye and through it at her visitor as he was leaving.  The next day, she 
went all over the village to look for a man with a red dye; she couldn’t find 
anyone.  She went home all puzzled and wondered if the incident was a 
dream, then she saw red dye on the dog laying on the porch.  She thought 
maybe the man who left running spilled some red dye on the dog so she 
went on with her daily routine but always kept an eye out for the man with 
the red dye who she never found. 
One night, she started to have pains and the grandmother realized that she 
was having pains to give birth to a child.  The grandmother prepared to 
assist her to give birth and the process began.  To the surprise of the 
grandmother and the new mother; the girl had 7 pups- 6 boys and 1 girl. 
Word got around the village about the mysterious birth and all of the 
members including the grandmother thought this was an evil spell so they 
left the village to leave the girl to die with her new born pups. 
The girl took her motherhood seriously and began raising her newly born 
pups by herself.   
One day, she was out gathering food to feed her family and as she 
approached the house, she heard children laughing and playing.  She 
opened the door and just seen her pups, no children.  This happened a few 
times so one day she decided to hide outside the door, a few minutes later 
she heard the children laughing so she swung the door open and she seen 
the 6 male pups without their hides on; they were boys dancing around the 
fire; she quickly grabbed their hides and through it into the fire; the girl pup 
only had her hide half way off so she quickly put all her hide back on.  From 
that day on, the male pups remained boys and the girl puppy remained a 
dog.  The boys grew up to be fine young boys who hunted for their mother 
along with their dog (sister).  While hunting they found an old lady who lived 
on the outskirts of the village.  They would throw pieces of meat in her yard 
as they passed by.  One day, the boys did not catch anything so they 
decided to play a trick on the old lady, they wrapped up pieces of roots and 
threw it to her yard.  The old lady was angry that they played a trick on her 
and made fun of her.   
The next day, as the boys and their dog were passing by the old lady’s 
house; she cursed them with words and said,” go into the skies and get lost 
and never come back.”  The boys did get lost and they went into the skies; 
this is how the diamond dipper was formed.  The form are the six boys and 
the dog behind them all holding strawberry roots to stay connected.     




This is where my teachings all began in the 
Witsuwet’in ways of knowing.
These are my Grandparents, my staits, Philip
and my Stoh, Rosalie Austin.
They were the pioneers of Hagwilget BC better
known as Tsekya.
Ndinee Stoh tla Staites enee stet ndee ed’en newh
hoo dee lthiy.
Philip tla Rosalie Austin deh’ habatnee; wayloh hes
leeh.  Tsekya et hoh diyh.
This is Marianne Austin, she was the daughter of
Rosalie and Philip Austin.
She is my adopting mom.
She took over the teachings of my Grandparents 
and made sure we learned what was expected of
us when we became Hereditary Chiefs.
Ndin, Marrianne Austin deh’ hiyh deen neeh’.  
En sa neelth yay, ndoo ba nayh tls ba baip ha
Yoo deelth liyh ehh a nooh newh nuwh yoo
deelth liyh.
This is my biological family.  My mother Yolanda and dad Dan Spenst.
Sisters: Martha,(in orange shirt, has passed on) Mary (in red shirt)
and Pauline (black and white shirt)
Brothers: Bill (in blue shirt) and Bob (in purple shirt)
Ndin snaih’ yin geh sailth tiyh tla sa yilth bape Yolanda tla Dan Spenst 
deh’ habatneeh.
Silth Testiyh tla silth steen ha aindzin.  Silth testiyh, Martha en wayloh
saleeh.
When we host a Balhats we must go and invite
other Hereditary Chiefs to come and witness our
business.
This was when we invited people to come and 
witness me taking my name Gyislegii.
Denee daystaleeh’ tuh, Newh steh hedilth uneeh’
abistitnee.
Hoozeeh, Gyislegii daklthkulth habastitnee
The head chief of our clan must be with us when we
Invite.  The man in front is the head chief of our clan
his name is Hagwilneh- Ron Mitchell.
The other man is my older brother, Tseghot- Ron Austin,
he is our family head chief.
Newh steh heeh yailth, Hagwilneh tla newh
baiy yailthdik, Tseghote silth na as.
We go to different homes and invite.  Due to the fact that
I live in Burns Lake; we had to invite two different communities. 
Kwundeeni unee haba stitnee, Burns Lake, Witstet tla
Tsekya.
When we invite other Chiefs to witness our business; some 
will give money to confirm their attendance or it signifies
their agreement and support of the business.
We have a clan member who comes to invite and writes names
of who gives money, so it could be given back with a small 
Interest of 1 or 2 dollars.
This is my Grand daughter, Marianne who did that job on this 
Inviting day.
Ngunee unee haba stit nee, haba luh soonyay newh lay
yi eyeh stighetghuz.  Steen sa cyih gyi geh yi ghus. Marrianne
Hayilth nee.
Once in the house; my brother Ron explains the 
business and tells them, I will be taking my late brother’s
name and that I will be introducing my Grand daughter, 
Emily to the Balhats hall
Nbee ha ba daystidilth, Tseghote habilth nee ndoo
et’en iz da leelth. 
Siyh, silth stain boozeeh daklkulyh tla skiyh, Emily nailth
giy dalth telth.
After singing and drumming at my brother Ron’s 
house everyone follows the “Go-Devil” cart to the 
Graveyard to place the headstone on my late 
brother Frank’s grave.
My brother, Ron is helping me put the clan garment on.
Tse hiyh dit talth dzoot, silth stain bi yukh, nuk
Tsinkhut hiyh dit talth dzoot.  
Et whenee Ron soh’ naisdileh.
This is the beginning of the “dragging of the headstone”
My Grand daughter sits with me on the “Go Devil” cart to
let people know she will be introduced into the Balhats hall
today.
Owet tse hih ditalth gwuz.  Schiyh, Emily sa zooh stay
Newh et’en hiyindalelth.
On the way to the Cemetery, people from other
clans pull the headstone forward while the family
pulls back to try and keep our loved longer.  The other 
Clans are helping the family let go of our loved one.
They stop in front of other chief’s homes and sing their
Clan songs to honour them.  
Stinghut tse hiyh tilth dzoot, et haba luh’ nee 
Nis hiyh tilth dzoot tla newh helghen enee guh’
hiyh tilth dzoot.  
My late brother, Frank was a medicine man and
everyone was noticing that there was an Eagle 
soaring above while the headstone was being
pulled to the cemetery. This was a very spiritual 
moment.
Silth stain, ndiyinin heenleeh’ tla ba steh tsin ghut
hiyh tilth dzoot tla stilbahn ohe net’a , eh hineelth
lhen
The dragging of the headstone is nearing the
grave site of where it will placed.
The last goodbye song is sung here at the gate
of the grave yard and the family say our final good
bye to my brother.
Owet, ste stin ghut neeh din neelth gwuz, newh
helghen steeyewh, goodbye bastitnee.   Tabee
newh bay holtht’us, newlth stain ba ghen stain stiyh
The headstone is placed on my brother’s 
grave as the family stands back to witness
the work being done by the father clan
Nghunee ha ba sta gyailth stut, tse
newh bay soh’ nee di iy.
This is all the gifts that will be given to the witnessing clans and the drummers are ready 
to do their drumming to begin the event.
Tsighut luh’ ohn dzin, denee day az bayuyh day si dilth.
This is not practised very much in
the Balhats hall anymore.
This is my Grand daughter, Emily
Being introduced into the Balhats
Hall and signifies that she will be 
taught the Witsuwet’in laws and will
be in heritance of our hereditary
clan name.
Ndee ed’en wa et bilth awih duh
hosleeh’, ndin sciyh, Emily, Balhats
dayneelth tiyh. Anook ghuna boos
dida leh
I am introduced into the hall by a lie and
truth ceremony.  One person says a lie about
me and the other person talks about where I
come from and the history of my lineage to
this name.
Et, siyh day salth siyh, whoo leelth tla suha
yaid dalth dik ha ainzdin. Nstets hakeh dees it
Wha ha yailth dik
When we are walked into the Balhats hall,
other clan members pin money on to us to
signify that they agree for me to take the name.
Soonyay silth nadeelth stiyh, sa et’en adas
Leelth.
Singers are chosen from the people in attendance and the feather returning dances begin.
The feather returning dance is to confirm that the inviting of communities has been done.
Cha did leeh neeh, owet chus iz da leelth
Each clan gets up and dances with myself and my Grand daughter, as we are doing
the business.  Then the business of the day begins.
Ngayh Luh ja booh, chus



1) Monty Palmantier- Lake Babine Nation Education Director
2) Phil Lacerte sr – Lake Babine Nation Elder
3) Barbara Patrick – Lake Babine Language Teacher
4) Rosalie MacDonald – Lake Babine Educator
5) Dorothy & Roger Patrick – Lake Babine Nation Hereditary Chiefs and Elders
6) Mary & Willie Lawley – Lake Babine Nation Hereditary Chiefs and Elders
7) Mary & Herbert Williams -Lake Babine Nation Hereditary Chiefs and Elders
8) Brenda Michell – Lake Babine Education Post- Sec Co-ordinator
9) Ron Austin – Hagwilget Hereditary Chief and Elder
10) Doris Rosso – Witset Hereditary Chief and Elder
11) Violet Gillenbeck – Witset Hereditary Chief and Elder
12) Virginia Pierre – Witset Hereditary Chief and Elder
13) Jeff Brown – Witset Hereditary Chief and Elder
14) Birdy Market- Witset Hereditary Chief and Educator
15) Barry Mac Donald- Lake Babine Nation Hereditary Chief and Knowledge Holder
16) Cora Mack – Witset Hereditary Chief and Elder

Journal of 
Journal Studies, 23,
Books: Sustainable and Biodegradable Reading Technology.
Predatory Publishing Quarterly, 16 , 
Cis didine kat (When the plumes rise): The way of the Lake Babine 
Nation
A small and charming world


Looking at the Nedut\u27en and Wetsuwet\u27en Balhats Protocols

McDonald, Shaun

Novel approaches to uncertainty quantification in nonparametric settings

Simon Fraser University

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