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67-607: The Kitlope River area is within the ancestral homeland of the Haisla people . The Haisla used the area for hunting and fishing, especially the production of oolichan grease, for which the tribe was famous along the Pacific coast. By the early 1990s, the West Fraser Timber logging company had acquired logging leases for large tracts of forest in the drainage. The Haisla, along with Portland, Oregon-based advocacy group Ecotrust , lobbied

134-674: A full-time Councillor from 2003 to 2016, he was succeeded by Crystal Smith, the current Elected Chief Councillor. In the past, the Haisla people were organized into six clans, each named after an animal that held cultural significance for the tribe. It is believed that the Crow clan, the sixth clan, nearly disappeared and merged with the Raven clan. Within each clan, there was a principal chief, known as Xay'mas, who led their respective tribe. These chiefs would convene whenever necessary to discuss matters that impacted

201-529: A hierarchical class system, comprising noblemen, commoners, and slaves. Noblemen enjoyed privileges such as participating in secret rituals and having authority over commoners and slaves in labor activities. The nobility could be identified by their piercings, with boys wearing earlobe piercings and girls sporting lower lip piercings. Commoners had freedom in their way of life but did not partake in tribal governance. Slaves, typically captured during warfare, were expected to be entirely subservient and could be killed at

268-466: A higher social status within their community. The potlatch is a ceremony that marks a feast that celebrates a special event such as redressing family dishonor, funerals, births, and marriage. Indigenous people along the Canadian and US Pacific coast have been practicing these rites for hundreds of years and these ceremonies often last a few days. Historically, the potlatch was a very important social event for

335-578: A historical preservation centre in the Kitamaat Village that would host the original pole. In 2006, after 77 years at the museum, the pole arrived at the Kitamaat Village in British Columbia. In the shopping mall where it was placed, school children could listen to the elders telling the history of the pole. In 2012, the Kitlope Eagle clan chief decided to move the pole to an old graveyard close to

402-409: A new face to the territory, Alcan called it the "town of the future" and changed the spelling to Kitimat. The Haisla name for Kitamaat Village is Tsee-Motsa (Cʼimaucʼa) , meaning Snag Beach . Kitamaat Village, which serves as the Haisla reserve, is located a 20-minute drive south of Kitimat town. Kitimat is known for housing the aluminum smelter of Alcan Incorporated and is situated at the head of

469-468: A place for them in their cultural social hierarchy. The potlatch requires so much material goods that often clans would need to work together in order to make and gather enough supplies to host a potlatch. Dances are normally performed during wintertime at great feasts and potlatches. The Haisla have a series of dances that they perform, which are ranked from the lowest to highest. The lowest dances are usually performed by younger members and commoners, while

536-609: A series of disasters befell the people, a chief led a migration away from the cursed land to the coast, where they founded Kitkatla Village , the first of three Southern Tsimshian villages. Kitkatla is still considered to be the most conservative of the Tsimshian villages. The Nisga'a and Gitxsan remained in the upper Skeena region (above the canyon) near the Nass River and forks of the Skeena respectively, but other Tsimshian chiefs moved down

603-630: A transcription system devised by Emmon Bach is used to be able to read the Haisla inscriptions. Tsimshian The Tsimshian ( / ˈ s ɪ m ʃ i ən / ; Tsimshian : Ts’msyan or Tsm'syen also once known as the Chemmesyans ) are an Indigenous people of the Pacific Northwest Coast of North America. Their communities are mostly in coastal British Columbia in Terrace and Prince Rupert , and Metlakatla, Alaska on Annette Island ,

670-475: A variety of activities was not uncommon prior to contact, and for some duration after contact into the 1920s. A battle ensued at Dungeness Spit near Port Townsend, WA where some Tsimshian were camped along the shore. One woman survived and was rescued by a lighthouse operator who later married her. The Tsimshian have a matrilineal kinship system, with a societal structure based on a tribe, house group and clan system. Descent and property are transmitted through

737-761: A variety of ecological zones. Haisla people Haisla people (Xa’islak’ala, X̄a’islakʼala, X̌àʼislakʼala, X̣aʼislak’ala, or Xai:sla) are a First Nation who reside in Kitamaat . The Haisla consist of two bands: the Kitamaat people, residing in upper Douglas Channel and Devastation Channel , and the Kitlope People, inhabiting upper Princess Royal Channel and Gardner Canal in British Columbia , Canada . The Kitamaat people identify themselves as Haisla, meaning "dwellers downriver". The term Kitamaat originates from

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804-460: Is also referred to as the fire dance. It is considered the second most important dance to the Haisla people. In this dance, the dancers wear their hair matted and act crazy. If anyone in the audience smiles, laughs or speaks they are set upon by the dancers. To demonstrate their might, dancers will walk on hot coals. You must be a nobleman to participate in this dance. 6) Tanish A Haihais word meaning cannibal or man-eater. The right to participate in

871-537: Is attached with a legend. It is told that, in 1872, a smallpox epidemic infected the people of the Haisla Nation (located in the north of what we now call British Columbia), killing the vast majority of inhabitants. The leader of the Eagle Clan of the Haisla tribe, named Chief G'psgolox, lost his whole family due to the epidemic, as well as many of his friends. The legend tells that the bereaved Chief G'spgolox travelled to

938-640: Is fed by the Tezwa River and enters the Kitlope River near its estuary . The park is part of a large continuous area of protected wilderness. Tweedsmuir Provincial Park , which abuts Kitlope in the northeast, is the largest protected area in the province. The Fiordland Conservancy protects over 80,000 hectares of coastal fjords on the KHC's western boundary. Together the major parks and several smaller reserves represent over 2.3 million hectares of undeveloped land in

1005-533: Is geographically the northernmost Wakashan language. Its nearest Wakashan neighbour is Oowekyala . Haisla is related to the other North Wakashan languages of Wuikyala, Heiltsuk , and Kwak'wala . It consists of two dialects, sometimes defined as sublanguages: Kitamaat and Kitlope (also known as X̣enaksialak’ala). Haisla names are written in a phonemic alphabet that allows the language's sounds to be distinguished from that of other indigenous people. Several scientific alphabets have been used for writing Haisla, and

1072-405: Is hereditary via the matrilineal line. The preparation for the higher dances is reserved for nobleman and woman, as they are the only members of the tribe that are permitted to witness these preparations. Although noblewomen were not permitted to dance in the higher dances, they were involved in helping with the preparations. These highest three dances also include the use of whistles and rattles, and

1139-610: The The Tsimshian wanted to preserve their villages and fishing sites on the Skeena and Nass Rivers as early as 1879. They were not able to begin negotiating a treaty with the Canadian government until July 1983. A decade later, fourteen tribes united to negotiate under the collective name of the Tsimshian Tribal Council . A framework agreement was signed in 1997. Due to litigation by one community for commercial fisheries rights,

1206-566: The ANSCA. They do not have an associated Native Corporation, although Tsimshian in Alaska may be shareholders of the Sealaska Corporation . The Annette Islands Reserve was the only location in Alaska allowed to maintain fish traps according to traditional rights. The use of these were otherwise banned when Alaska became a state in 1959. The traps were used to gather fish for food for people living on

1273-574: The Gitxsan and Nisga'a as Tsimshian, because of apparent linguistic affinities. The three were all referred to as "Coast Tsimshian", even though some communities were not coastal. These three groups, however, are separate nations. Tsimshian translates to "Inside the Skeena River " At one time the Tsimshian lived on the upper reaches of the Skeena River near present-day Hazelton , British Columbia. According to southern Tsimshian oral history , after

1340-720: The Kitlope Range , a sub-range of the Kitimat Ranges . In the north, they form part of the Tochquonyalla Range , a sub-range of the Tahtsa Ranges . Icefields and glaciers occupy the higher elevations. The valley floors of the park are narrow, most being between one and two kilometres wide. Many, such as the Gamsby valley, are covered by braided channels of gravel deposited by the rivers. The park has one major lake, Kitlope, which

1407-517: The Sitka Tribe of Alaska are of Tsimshian heritage. Tsimshian society is matrilineal kinship -based, which means identity, clans and property pass through the maternal line. Their moiety -based societal structure is further divided into sub clans for certain lineages. The Tsimshian language has some 27 different terms for 'chief' likely because it is a stratified and ranked society. Early Euro-Canadian anthropologists and linguists had classified

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1474-549: The Tsimshian people . In Tsimshian, the name Kitamaat means "people of the snow". The Haisla language is officially named X̄a’islak̓ala. Historically, the Haisla, along with their neighboring Wuikinuxv and Heiltsuk peoples, were mistakenly identified as the Northern Kwakiutl . The name Kitamaat became misrepresented in 1955 when Alcan Industries entered to build an aluminium smelter in their territory. Attempting to bring

1541-538: The yaawk (feast) for one specific event. Today in Tsimshian culture, the potlatch is held to honour deaths, burials, and succession to name-titles. The Tsimshian have four different types of feasts. The feast system is the agency for social reproduction, expression of law, the transmission of knowledge, and demonstration of the obligations for chiefs to provide stewardship for resources and attending to needs of communities. The planning and delivery of feast events requires very specific protocols, including those required for

1608-572: The 'nine tribes.' The Tsimshian are one of the largest First Nations peoples in northwest British Columbia. Some Tsimshian migrated to the Annette Islands in Alaska, and today approximately 1,450 Alaska Tsimshian people are enrolled in the federally recognized Metlakatla Indian Community , sometimes also called the Annette Island Reserve . The Tsimshian honor the traditional Tlingit name of Taquan for this recent location. Some citizens of

1675-435: The (Kitlope) tribe. This is referred to the dog-eater dance, and participants adorn dog skulls when dancing. The number of skulls worn is determined by the number of dogs that the individual has killed and devoured. Historically, the Haisla people believed eating dog meat or human flesh was poisonous. Those who were able to ingest the meat and survive were seen as special. 5) Nu'ntlsista (meaning dizzy or crazy ) This dance

1742-459: The 19th century, epidemics of infectious disease contracted from Europeans ravaged their communities, as the First Nations had no acquired immunity to these diseases. The 1862 Pacific Northwest smallpox epidemic killed many of the Tsimshian people. Altogether, one in four Tsimshian died in a series of at least three large-scale outbreaks. In 1835, the total population of the Tsimshian peoples

1809-508: The Canadian Department of Indian Affairs to acquire a pole, and in 1929, Olof was granted permission to cut down a totem pole and take it to Sweden. Olof Hanson chose the G'spgolox totem pole and cut it at the base. Olof Hanson took the pole while the Haisla were away due to seasonal living patterns, leaving the Haisla confused and wondering what had happened to the pole. The Norwegian emigrant named Iver Fougner (1870—1947) who chopped down

1876-614: The Douglas Channel, a fjord spanning 90 km (56 mi) that acts as a saltwater corridor connecting the community, the town, and the port of Kitimat to the Pacific Ocean. The name "Kitamaat" originated from the Tsimshian people, as European explorers sought the name of the place from their Tsimshian guides. It translates to "people of the snows" or "place of the snows". Throughout their territory, the Haisla people have occupied various village sites for centuries. The governing body representing

1943-569: The Haisla Nation heard rumours that the pole may have been up for display in Sweden, it was decided that Louisa Smith and Gerald Amos should travel to Sweden to investigate the rumours. Once they had confirmed that the pole on display was the G’psgolox Pole, the Haisla nation asked for its repatriation. In 1992, a member of the Museum of Ethnography travelled to the Haisla village in British Columbia, where he

2010-594: The Haisla people is the Haisla Nation, with its administrative offices located in Kitamaat Village. A canoe crafted by Haisla members of the Kitimat Athlete club holds cultural significance. It was donated as a gift to the UBC Museum of Anthropology in 1948, where it remains on display to this day. Ellis Ross, a notable elected Chief Councillor of the Haisla Nation, played a prominent role in collaborating with major oil and liquefied natural gas (LNG) companies. Serving as

2077-421: The Haisla people. The potlatch served to redistribute goods throughout the tribe. Giving away material wealth at a potlatch was the most significant way of maintaining and improving social standing. These type of ceremonies are an important part of the indigenous culture and is not uncommon for the host indigenous nation of the potlatch to secure a loan to accommodate for needs and necessities of their guests during

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2144-499: The Haisla. Conservancies in the park system are a lower level of protection than full Provincial Parks, allowing "low-impact" economic activities such as eco-tourism, but prohibiting heavy industries such as logging, mining, power generation and road construction. The push for a park in the Kitlope valley was part of a larger effort to protect more of the coastal temperate rainforest in B.C., an ecological zone that has been heavily logged in

2211-520: The Swedish government granting permission for the museum to gift the totem pole to the Haisla people in 1994, with the condition that the replica be an exact match to the original. In 2000, the Haisla community completed two replicas of the pole. One of the replicas were given to Sweden, while the other was placed where the G’psgolox Pole once stood. The poles were carved by Henry Robertson and his sisters sons Derek and Barry Wilson . The Haisla nation also build

2278-562: The Tanish dance is by inheritance only, with a few exceptions such as a dowry gift. Women are not allowed to dance, but they help with preparations for this dance and act as attendants. The Haisla language is spoken by the descendants of the Gitamaat and Kitlope bands from the Kitimat area of the northern coast of British Columbia. It is a Northern Wakashan language spoken by several hundred people, and

2345-446: The Tsimshian harvested the abundant sea life, especially salmon . The Tsimshian became seafaring people, like the Haida . Salmon continues to be at the center of their nutrition, despite large-scale commercial fishing in the area. Due to this abundant food source, the Tsimshian developed permanent towns. They lived in large longhouses , made from cedar house posts and panels to withstand

2412-554: The United States such as Oregon and Washington. The potlach word comes from the Chinook jargon that was mainly used for trading purposes in the villages along the Pacific coast of Canada, and it means to “give”. The increases in wealth during this period increased the wealth of many individuals within the indigenous communities. Many individuals that had accumulated large amounts of wealth felt that by giving away their wealth they could gain

2479-659: The berries of Vaccinium Vitis-idaea ssp. minus as food. The Tsimshian people of British Columbia encompass fifteen tribes: Some of the Chiefs of these nine tribes happened to be located at Fort Simpson (later Port Simpson, later Lax Kw'alaams , British Columbia)** Giluts'aaw when the Indian Agent assigned reserve communities. Other Chiefs were located at the mission created community of Metlakatla , with some subsequently migrating to Metlakatla, Alaska , newest tribe, with lineages from all Tsimshian tribes. The Tsimshian clans are

2546-546: The community reservation status, which it did in the late 19th century. In 1895, the BC Tsimshian population stood at 3,550, while the Alaska Tsimshian population had dropped to 465 by 1900. Some of the Tsimshian had returned south to their homelands on the Skeena. After this low-water point, the Tsimshian population began to grow again, eventually to reach modern numbers comparable to the 1835 population estimate. However,

2613-459: The company and the provincial government to place a moratorium on logging in the watershed. In 1994, West Fraser agreed to relinquish its lease without compensation. In consultation with the Haisla Nation , the provincial government established a Protected Area around the Kitlope on February 20, 1996. In 2008, it was renamed a Conservancy, reflecting the co-management of the park by BC Parks and

2680-510: The dance. 2) Glo'ala'ha ("came down a second time") This dance, like the Mitla, is a common dance. 3) Ula'la This is the highest of the common dances, and you must be a potential noble to dance. These participants are permitted to witness preparations for the higher dances. The dancers are usually sons of nobleman, who wish to begin preparing them for the higher dances. 4) Nutlåm The Hisla people believe that this dance originated at Kemano with

2747-420: The entire tribe. They played an active role in the lives of their clan members, overseeing important aspects such as arranging beneficial marriages, distributing wealth, and fostering alliances between clans. Chiefs were allowed to have multiple wives, and widows of deceased chiefs could be inherited by the succeeding chief. The Haisla people were among the few indigenous nations in northern North America that had

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2814-457: The fat is to boil the oolichan in large cedar boxes until the grease separates from the meat and rises to the top. The fat is then skimmed off and poured into other containers for storage, to be traded later or eaten throughout the year. Making Oolican oil/grease is very labour-intensive, and would often involve the entire tribe. Women were in charge of making the nets for catching oolichan. Nets were made from harvesting stinging nettles and spinning

2881-617: The federal government forced a confidentiality clause against other communities and caused dissolution of the main treaty group and subsequently the TTC. A subset of the Tsimshian First Nations continues to negotiate with the BC Treaty Commission to reach an Agreement-in-Principle that has alienated most members. The Tsimshian speak a language, called Sm'algyax , which translates as "real or true tongue". The Tsimshian also speak

2948-409: The festivities. Some of the activities that take place during these ceremonies are dancing, singing, storytelling, and feasting. The purpose of these rituals is to get indigenous nations together and to build stronger social and cultural ties. For this reason, the hosts of the potlach usually give away most or all of their wealth as by doing so boosts their social status within their community and secures

3015-508: The fiber into twine. Knitting the intricate nets usually took about three months; when finished, they measured 50 feet long, and 24 feet wide at the mouth, narrowing to 2 feet. When the oolichan nets were made with care, they could last more than 10 years. The potlatch began with the introduction of the mass production of goods within indigenous settlements along the Canadian Pacific coast, mainly British Columbia as well as some parts of

3082-465: The forest and attempted to find help there. There, he met with the spirits Tsooda and Zola, who told the Chief to go to the edge of a mountain at dawn, where he would see his deceased loved ones and learn to heal those still living. In the legend, this is how Chief G'psgolox complied and gained vital knowledge, learning the nature of the spirits, the Haisla spirit of continuance and transition. In appreciation of

3149-467: The guests. It is untoward to hold out one's hand while payments (also known as 'gifts' by external observers) are being distributed. The Tsimshian have maintained their fishing and hunting lifestyle (although constrained by colonialism and declining fish and animal population abundances), art and culture, and are working to revitalize the common use of their language. Artists have excelled in traditional mediums and contemporary forms with pieces spread around

3216-456: The higher dances are reserved for nobles and chiefs. Participants in the dance are recognized by the “five vertical streaks on both sides of the face”. The three highest dances are secret, called hai'likula (a word meaning magical or shamanistic) and commoners are not permitted to know the details. Jesters are used to entertain the crowd as dancers would make their preparations behind a screen. They also dance in select dances. The position of jester

3283-405: The land of milky blue waters and the sacred stories contained in this place. You think it's a victory because we saved the land. But what we really saved is our heritage, our stories, which are embedded in this place and which couldn't survive without it, and which contain all our wisdom for living." The Conservancy covers 322,020 hectares (795,700 acres) of coastal temperate rainforest , making it

3350-520: The largest such preserve in the world. It lies at the head of the Whidbey Reach of the Gardner Canal , and encompasses the drainages of the Kitlope, Kalitan, Gamsby, Tsaytis, Kapella, and Tezwa rivers. During the spring melt, these rivers are subject to heavy flooding and carry large amounts of debris. Much of the park is mountainous; south of the Kitlope River the granite domes and ridges are part of

3417-521: The lower Skeena River when the salmon returned. Archaeological evidence shows 5,000 years of continuous habitation in the Prince Rupert region. Gitxaala might have been the first Tsimshian village contacted by Europeans when Captain Charles Duncan and James Colnett arrived in 1787 although Russian fur traders may have visited northern groups earlier. The confluence of the Skeena and Bulkley Rivers

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3484-730: The maternal line. Hereditary chiefs obtain their rights through their maternal line through their mother's brother. Although it is inherited the protege must be trained for proper behavior and groomed well for specific obligations. No lineage should be sullied by inappropriate behaviors of high-ranking members. The marriage ceremony was an extremely formal affair, several prolonged and sequential ceremonies. Arranged marriages and births were common to protect rights of access to territories and resources. Some cultural taboos have related to prohibiting women and men from eating improper foods during and after childbirth. Several taboos still exist and are actively practiced. Like all Northwest Coastal peoples,

3551-652: The numbers of the inland Tsimshian peoples are now higher than they were historically, while those of the Southern and Coastal Tsimshian are much lower. In the 1970s, the Metlakatla Indian Community voted to retain their rights to land and water, and opted out of the Alaska Native Claims Settlement Act (ANCSA); they have the only Native reservation in Alaska. The Metlakatla Tsimshian maintained their reservation status and holdings exclusive of

3618-513: The only reservation in Alaska. The Tsimshian estimate there are 45,000 Tsimshian people and approximately 10,000 members are federally registered in eight First Nations communities (including the Kitselas, Kitsumkalum, Gitxaala, Gitga'at at Hartley Bay , and Kitasoo at Klemtu ) Lax Kw'Alaams, and Metlakatla, BC . The latter two communities resulted in the colonial intersections of early settlers and consist of Tsimshian people belonging to

3685-465: The original location of the pole, where it was left to disintegrate. Oolichan is a smelt fish that is so oily that the oil can burn like a candle, hence they are also known as candlefish. For many West Coast Nations, the oolichan has been known as the saviour fish, representing fresh food after a long winter. Oolichan grease was one of the most valuable resources to the Haisla, a valuable commodity for trading with other tribes. The process of extracting

3752-475: The owner's discretion. Clan membership followed a maternal inheritance system, with titles and inheritance passing from uncle to nephew rather than from father to son. This clan system is believed to have been inherited through the migration of Tsimshian women as they integrated with various northern tribes. Each clan possessed its own unique creation story alongside the overall tribe's creation narrative. The Haisla clans were as follows: The G'psgolox totem pole

3819-480: The pole was employed as an Indian agent. He was a contact person between the authorities and Indigenous peoples in the vast district. Olof donated the G’psgolox Pole to the Swedish National Museum of Ethnography that same year. The museum had the pole in storage for many years until they had a proper building to display it in 1980. The pole was on display in this building for 25 years. When some members of

3886-650: The reservation. Legally the community was required to use the traps at least once every three years or lose the right permanently. They stopped the practice early in the 2000s and lost their right to this traditional way of fishing. The majority of Tsimshian still live in the lower Skeena River watershed near Prince Rupert , as well as northern coastal BC. Some Tsimshian moved south into the Columbia River Basin mid-nineteenth century for picking hops and other agricultural crops. Many Tsimshian have moved into Seattle region from both AK and BC. Long distance canoe travel for

3953-611: The river and occupied all the lands of the lower Skeena valley. Over time, these groups developed a new dialect of their ancestral language and came to regard themselves as a distinct population, the Tsimshian-proper. They continued to share the rights and customs of those who are known as the Gitxsan, their kin on the upper Skeena. The Tsimshian maintained winter villages in and around the islands of Prince Rupert Harbour and Venn Pass (Metlakatla). They returned to their summer villages along

4020-564: The south of the province. The Kitlope region is considered part of the Great Bear Rainforest (GBR), a term coined by environmental groups. The Conservancy was the first major portion of the GBR to receive protection. In Stories from the Magic Canoe of Wa'xaid , Cecil Paul tells the story of how the Kitlope was preserved. "...in our language we call it ‘Huchsduwachsdu Nuyem Jees.’ That means

4087-455: The spirits' help, Chief G'spgolox commissioned a nine-meter-tall totem pole with three figures. The bottom two figures commemorate the deceased and the top figure represents the Tsooda spirit. The pole, while commemorating the dead, told the tale of Haisla survival. It later became known as The G’psgolox Pole. In 1928 Olof Hanson, the Swedish vice-president to British Columbia, submitted a request to

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4154-410: The tone of the whistle is distinctive to the dance being performed. Members of the two highest dances are thought to possess magical powers. Series of Dances, starting with the lowest: 1) Mitla This dance is usually performed by younger nobles and commoners into advanced years. Most adult nobleman would have long “graduated” from performing this dance, unless he is childless and/or unable to pass on

4221-450: The wet climate. These were very large and usually housed an entire extended family. Tsimshian religion centered on the "Lord of Heaven", who aided people in times of need by sending supernatural servants to earth to aid them. The Tsimshian believed that charity and purification of the body (either by cleanliness or fasting ) was the route to the afterlife . The Tsimshian engage in the feast system or potlatch , which they refer to as

4288-410: The world. These artisans practice the tradition of story telling with their chosen mediums. Like other coastal peoples, the Tsimshian fashioned most of their goods out of western red cedar , especially its bark . It could be fashioned into tools, clothing, roofing, armour, building materials, and canoe skins. They used cedar in their Chilkat weaving , which they are credited with inventing. They use

4355-541: Was estimated at 8,500. By 1885, the population had dropped to 4,500, 817 of whom moved to Alaska two years later following Missionary William Duncan. In the 1880s the Anglican missionary William Duncan , along with a group of the Tsimshian, left Metlakatla, British Columbia and requested settlement on Annette Island from the U.S. government . After gaining approval, the group founded New Metlakatla on Annette Island in southern Alaska. Duncan appealed to Congress to grant

4422-504: Was formerly the site of the Tsimshian village of Kitanmaks and became a new European settlement of Skeena Forks (today known as Hazelton). When the Hudson's Bay Company moved their fort to modern-day Port Simpson in 1834, nine Tsimshian tribal chiefs moved to the surrounding area for trade advantage. Many of the Tsimshian peoples in Canada still live in these regions. Throughout the second half of

4489-407: Was told by the Haisla people that the pole was stolen from them and that they had been avidly searching for it without success since the theft in 1929. He was also told that, since the pole was found, it had to be returned to its rightful owners. The Haisla people offered to carve an identical totem replica in exchange for the original. The museum agreed to the proposal by the Haisla people. This led to

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