Xwexwesélken is the Squamish name for the mountain goat, a creature that lives on the high rocky cliffs of the coast mountains, picking its way across perilous and sheer vertical surfaces in search of food and protection. Mountain goat wool is a prized material in Squamish culture, used to weave blankets with immense spiritual and social significance.
In the last session of the Mi Tel’nexw leadership course, Chepxímiya Siyám (Chief Janice George) used the mountain goat as her metaphor for teaching about Squamish ways of doing. As a master weaver who has brought the weaving practice back to life in many Coast Salish communities, she wove her personal story with the deeper cultural story of Squamish ways of life, as goat wool is woven through weft and warp into a beautiful, powerful blanket. I heard two critical teachings in her presentation: doing things well comes down to being anchored in story and treating all work as ceremony.
Chepxímiya started her teaching with her own personal history of how she grew in the cultural knowledge, raised by her grandmother after her family died in a car accident, and working as an archeology researcher. Several times she talked about how “the culture saved my life.”
Chepxímiya was raised in the Squamish tradition of women’s leadership, leadership that is characterized by gentleness and deep knowledge of the rhythms and seasons of land, family, medicines, and food, so that the people may be cared for. In a culture where men were often sent to war, the women are knowledge keepers. A man might be killed in battle and all his knowledge dies with him. Women hold the deep knowledge of ceremony while men lead the work.
“To lead,” she said, “we have to believe in our ancestors, their teachings, and ourselves.” Who I am and what I am doing is deeply connected to my family, to our stories, and to my aspirations for my children and their children. This is the bigger context for any action, but it is so easy to make things short-term and succumb to immediate needs that don’t take the bigger picture into account. If one is disconnected from family, community, land, and history, then one is lacking the perspective needed to lead well.
One of Chepxímiya’s profound early learnings about this came in her research work when she discovered that the National Museum in Ottawa had two skeletons in its possession that were taken from Xway Xway, the village site in Stanley Park in Vancouver that is located near to where the totem poles stand today. In the early part of the 20th century, it was cleared and the residents relocated across the water to Xwmeltch’stn. In 1879 and again in 1928, two skeletons were disinterred and taken to the museum. Chepxímiya was a key part of the effort to bring these ancestors home in 2006. When the skeletons arrived in Vancouver, they were driven to the Park and brought to Xway Xway for one more visit before being taken away and buried in the cemetery. It was a profound moment, connecting ancestors, land, history, and ceremony.
This moment led Chepxímiya to learn more about her leadership and to accept her responsibility as a Siyám. She was invited to take a name and refused to do so until everyone in her family agreed that it was a good action, and there was no jealousy or conflict. The name she was given is from Senákw, the village on the south shore of False Creek that was the subject of nearly a century of litigation with the federal government and decades of discussions between Squamish, Musqueam, and Tsleil-Waututh. Chepxím was one of the last people to live at Senákw before the villagers were moved against their will. In taking her name, Chepxímiya consulted Elders and leaders from Squamish, Musqueam, and Tsleil-Waututh, and all were invited to witness in her naming ceremony. As Cheif Leonard George told her at the time “that’s a gutsy move you’re making” but when the final litigation was all settled and the Squamish regained the village site, the final court decision was released on her birthday.
As Chepxímiya says, when you walk softly and receive signs, you become susceptible to spirit. This is why ceremony as a model of “doing” is so profound.
Lessons from Squamish ceremony
The way in which Squamish ceremonies are conducted contains many lessons for leadership. Chepxímiya shared these lessons generously, and these are my reflections on her teachings.
Family, land, and teachings are all connected to action. Squamish ceremonies are conducted under strict protocols. These protocols include an intense period of preparation where one personally invites people to come, prepares to seat, feed, and gift every person who comes. There are people in the community who manage the feasts and conduct the ceremony with detailed knowledge of every person’s name, who their family is, which community they come from, how they are related to the family hosting the feast and where they are in their spiritual development. For a feast with hundreds of attendees, this is an immense amount of knowledge to carry, and making a mistake – such as pronouncing a name wrong, running out of food or seating a person in the wrong place – can be costly to the standing and status of the host family. Knowing the context is critical, to the finest detail, and finding the people who can lead in a respectful and generous way is essential to keeping the work relational.
(It is one of my great failings that I have a hard time remembering people’s names and faces, and I personally understand how hurtful it is to get this wrong. I spend a lot of time trying to remember and also humbly apologizing for my inability to connect faces and names.)
“The more you give away the richer you are.” Squamish culture is a reciprocal gift giving culture, and in giving away possessions, names, and power, one humbles oneself and open oneself to be able to receive from others. Those who hold on to their possessions and hoard them are unable to receive gifts from others. In my own spiritual practice, emptying is a key practice, to become open to receiving. To receive, first, you must give and that is a powerful leadership lesson.
Prepare seriously for important work. When leaders are appointed to lead in ceremony, they are blanketed with a mountain goat wool blanket to protect their heart and given a headband made of cedar to focus their mind so they can act purely, kindly, and with the purpose of the work in mind. Witnesses are appointed for any kind of important work and are given the job of reporting the story of what happened in as much detail as possible. In my own facilitation practice, these are the practices of hosting and harvesting. Preparation for hard work is essential, and perhaps this is an obvious teaching, but in a rushed world, when we can zoom from one meeting to another, it is critical to create time to prepare ourselves well to host and harvest important moments.
“The weaver’s job is to create a pure space for your people to stand on.” I have left the most profound teaching for last, as this speaks so powerfully to the work I have done for years trying to understand the role of space and containers in my facilitation and strategic leadership practice. The blankets that Chepxímiya weaves are both for the protection of the heart, but also to lay down on the floor of the longhouse so that people may stand on them as they are appointed to their witnessing roles or given their new names. The blanket creates a pure space, a container that is open to potential and clear of anything that holds back the person in fulfilling their duties, It is both a physical purity and a spiritual purity that is represented. The image of the leader as a facilitator and as a weaver is powerful; creating a lifegiving context for action; providing the conditions of material and relational capacity for a person to live out their purpose for their family and community and territory; to trust a person to act while keeping them connected to all that is important. This is really the gift of these teachings.
Mi tel’nexw is a powerful leadership journey. As a person who lives within Skwxwu7mesh Temix, this journey has given me some deep insight into what is HERE, into the traditions that are soaked into the land in which I live. It helps me better understand Squamish practice and tradition and gives me lenses for reflection on my own leadership the concepts that I teach others. You too can go on this journey, and the next course starts on November 3.
I lift my hands up to Skwetsímeltxw, Lloyd, Ta7táliya, Chepxímiya and Ta7táliya-men for this offering, for their generosity and their beautiful work. Chen kw’enmantumi!
Western red cedar – xápayay – near Sch’ilhus, Stanley Park, Vancouver. Photo by virgomerry
Part three of the Mi tel’nexw Leadership series continued last week with teachings from Ta7talíya on Squamish ways of knowing based on the cedar tree.
Cedar trees, like salmon, are iconic on the west coast of Canada. Just those two images together would immediately make you think of this place, Skwxwú7mesh Temíxw. These two living things link the land and the sea, and they are inextricably linked in nature too, as the nitrogen that salmon bring to the forest make possible the massive growth of xápayay, the red cedar, which in turn provides shade and clean water in the salmon streams so that the cycle can continue. The two care for each other and exhibit the same relations as those of a traditional family
For Ta7talíya, her story of knowing began there, with her birth into a Squamish family that was surrounded by love, family, and food, gifts of the birthright that confirmed and formed her identity as stélmexw, an indigenous person. Later when she went to school and then interacted with the colonial systems of education and foster care, she took on identities that were not hers, but instead the racialized identities of indigeneity that are propagated and imposed by white supremacy. These two experiences formed the deep basis of Ta7talíya’s teaching last week: that we have goodness inside us which we can find when we connect, and that we take on stuff which is unhelpful and dispiriting. Working with both requires ceremony.
In Squamish culture, there is a need to brush off what is unhelpful or what is harmful. The practice involves using cedar boughs to brush negativity from oneself. Cedar boughs are also hung over doorways traditionally to brush off any negativity that enters a home. Skwetsimeltxw returned during this session to talk about this practice, calling it “hand sanitizer for the soul!”
Ta7talíya’s work in the world is confronting white supremacy and teaching decolonizing practices for the liberation of all people. This involves confronting the reality of white supremacy, giving people tools and then leaving them to “mi tel’nexw” – figure it out.
She says that appreciating – and not appropriating – Squamish teachings and ways of knowing that are openly shared is one way to do this. Here are a few insights I took from her teachings.
The fundamental struggle is between a relational worldview and a separating worldview. Using the cedar to teach this is brilliant. Cedar is the Squamish tree of life and provides material for people to use in every part of it’s being. Needles and boughs for medicine and healing and spiritual care; wood for building homes, canoes, bowls and tools; bark and roots for rope and clothing. To have a relationship with cedar is to be in relationship with the source of things that provide for our needs. Ta7talíya contrasts this with capitalism for example, where only the thin thread of currency connects us to those who harvested, refined and made the things most of us use in our daily lives. We are put out of relationship for the sake of convenience, and when humans are separated from one another, brutality becomes possible.
This is the land of transformation. When Ta7talíya was telling her own life stories at one point she said “I have a story of transformation…” and a shiver went through my spine. Squamish oral history tells of the important era of Xaays, the Transformer Brothers, who travelled through the land fixing things in their shape and imbuing the land with teachings. Almost every significant physical feature of this landscape has a transformation story. From my home, I can see places where the deer were created, where herons first appeared, where the sun was captured and placed into a regular rhythm, where the first human experienced compassion and became mortal, and where epic battles were fought between thunderbirds and two-headed sea serpents that left their marks on rock faces and mountainsides. Once, while walking with Squamish Nation Councillors Syetáxtn and Khelsílem we were laughing as they half-jokingly said that someone needed to make a “Lord of the Rings” style history of this land, because the place is literally full of these kinds of stories, everywhere you turn.
Transformation is the goal of spiritual life. Living here, one needs to brush off what stops one from seeing what is truly here, the land made up of stories or covered in layer upon layer of love and prayer practiced by countless generations who have walked and paddled these places. Brushing off what gets in the way of this knowing opens one to the possibility of transformation, to feel deeply the move towards a transformation that formed this land, and continues to form it and the histories that lay upon it. Hearing Ta7talíya place her own story of transformation into the context of all that has gone on in Squamish history was a powerful reminder of this fact.
You have to figure it out. No one will give you the answers. Squamish ways of knowing begin with the nexwníwin – traditional teachings – and a question that you hold. All is gifted to you to use, like the way the cedar gifts itself, but it is up to you to mi tel’nexw – figure it out. As Ta7talíya said “Squamish leadership is facilitation” meaning that it gives space for all voices to be heard and for things to be tried. It allows for failure in relationship while stopping people from failing AT relationship. In the traditional setting, you are held by the family, by village, by teachings, by ancestors and by the land, and you always have those to return to.
I am truly blessed to live here and truly blessed to have people like Ta7talíya in my life as friends and teachers and colleagues and mentors. It is not enough to merely brush off and put down the lenses of white supremacy to be able to live well here. One must also steadily figure out how to live in relationship with what is actually here, hidden in plain view, obscured only by an unwillingness to see. That is true of the land, it is true of history and it is true with people. The practice of brushing off helps us to put down what separates so we can pick up what connects and figure it out.
Sts’úkwi7 is the generic name for salmon in Skwxwú7mesh, and in our second module in the Mi tel’nexw leadership program, Lloyd Attig offered practical grounding in his teachings on the medicine wheel as a way of exploring balance.
My home island is a rock rising out of the fjord that makes up the southern half of Skwxwú7mesh Temíxw. We have a few lakes here and creeks that swell in the fall when the rains return and fill the sea with fresh water infused with the taste of our island. Salmon, who have been living their lives in the Pacific ocean for 2, 3, or 4 years since they hatched in these creeks are able to discern the taste of their home stream in the great mix of waters that fills the Salish Sea. They use all of their senses to find their way home at all costs where they spawn and then die, for their life cycle begins and ends in the same stream, and a powerful drive returns them to their source.
Because of this symmetry in their life cycles, the faithfulness of their return to their places of origin, and their crucial role in the ecology of the Pacific coast, salmon are deeply important animals in both traditional and settler cultures here. They are powerful symbols of active balance and they are essential to the health of coastal forests. Up to 30% of the nitrogen used by the giant trees of our temperate rainforests originates in the ocean and is carried to every part of the land through the capillary network of salmon coming home to spawn and die. In this sense they literally connect land and sea, trees and ocean, erasing the boundaries, mixing nutrients and diversifying the health and wellbeing of the entire ecosystem.
Lloyd Attig, used the salmon as his inspiration to lead us through a series of exercises based on the medicine wheel, to examine interconnection and balance in our own lives. Leadership of all kinds demands that we place ourselves in challenging positions where we are likely to be knocked around, knocked off balance and create damaging dynamics for ourselves and others. I know Lloyd is an accomplished boxer, and so his sense of balance and grounding is born of years of experience in the ring. Tip off balance and the moment you are pushed, you collapse and fall.
For Plains Cree people, and many other indigenous cultures the medicine wheel is a powerful symbol of balance and renewal, just as the salmon is here. Breaking the wholeness of the world into four quadrants, it gives meaning and coherence to the stages of life, the seasons of the year, and the interdependence of the human faculties of spiritual, mental, emotional and physical well being. In our course last week Lloyd led us through an exercise to look at how balanced our every day lives are. Working with the mundane – fine granularity and plenty of examples – helps to reveal patterns of behaviour that indicate where to place our attention to address a current imbalance. This kind of inventory is helpful not as a one time thing, but in an ongoing way, reflection within a framework to see where the attention needs to be.
But the medicine wheel is not simply a tool for personal self-development. Individuals are not solo practitioners in a world without influence. We are embedded in high and higher levels of organization, teams, families, circles of friends, organizations, communities, nations. And we are also embedded in time too, as products of everything we have inherited and living ancestors to the thousands of generations yet to come. For me, practicing the balance and interconnection of salmon is to place oneself in relation to everything upon which I am dependant and which, even in some small way, is dependant on me.
Pacific salmon really are amazing creatures because they embody this teaching so perfectly. All five species that make our coast home exhibit the same circular life cycle of hatching in freshwater, growing and travelling over thousands of kilometres during their short span and then fiercely making their way back to the very gravel bed where they were hatched. Their entire life cycle is in service of the next generation, and becasue they die right after spawning, they never meet their young and never pass on knowledge or guidance. As we say, salmon are born orphans and die childless and yet the cycle of life continues over generations.
As individuals, salmon do everything in their power to grow strong and healthy while they are at sea. Some species, like sockeye, stop eating once they return to freshwater, meaning that they face an upstream journey of sometimes hundreds of kilometres against an autumn freshet with only the fat and muscle in their bodies to power them. Their singular drive and commitment to return assures the survival of their line. When they die, their bodies decay in the river and become food for the tiny creatures upon which their offspring will feast, or are carried away by animals into the forest to feed to soil and provide fresh sources of nitrogen and minerals to the hungry trees of the temperate rainforest.
In terms of a model for living balance and interconnection, there is no better standard than the pacific salmon. Tools like Lloyd’s medicine wheel give us gateways through which we can explore this deep relationship our own self has to all the systems in which we are embedded. Leadership which is in the service of life, at a minimum, requires this perspective and practice.