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25-Dec-2019 11:26

By using our site, you agree to our collection of information through the use of cookies. Fishing structures are an old and ubiquitous technology on the Northwest Coast (NWC), dating from at least the Middle Holocene, 5488-5741 cal BP to the Late Holocene, including modern times (Mc Millan, et al. From Southeast Alaska to Oregon there are at least 1227 registered fish trap sites that include thousands of individual features.Our study closes the gap in the regional review of fish trap features by presenting data for coastal British Columbia, complementing Smith (2011) in Southeast Alaska, Elder, et al. We reviewed all fish trap sites on record with the British Columbia Provincial Archaeology Branch, revealing 764 archaeological sites with fishing features constructed from stone and/or wooden stakes.Captain Richards’ journal is an account of three survey seasons on Vancouver Island aboard two British Navy ships, the HMS Plumper and the HMS Hecate.

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There was a strong desire both to secure access and control of the traditional resource base and to secure opportunities to participate in the contemporary British Columbia economy.In the spirit of reconciliation, decolonization and a renewed understanding of ontological multiplicity we are challenged to create analytical frameworks that include both human and nonhuman interests and relationships.Doing so requires engagement with any number of ontological propositions and it requires a confrontation with hegemonic ontological assumptions inherent in the Western scientific, bureaucratic and legal paradigms.Through an analysis of ethnographic texts I work to elucidate the 19th-century human-fish relationship and through collaboration with Laich-Kwil-Tach Elders, based on Vancouver Island on the Northwest Coast of North America, I seek to understand how the 19th-century enlivened world informs 21st-century Laich-Kwil-Tach ontology.

In this ethnographic and ethnohistorical account of the relationship between Laich-Kwil-Tach people and fish I grapple with the question of how, within a framework of ontological difference, we can better understand foundations of Indigenous rights and find ways to respect and give agency to multiple forms of knowledge in practice.To objectively analyze these testimonies content analysis was employed.

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