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Vocabulary, phrases, and lessons in Sḵwx̱wú7mesh Sníchim.

What would you like to learn?

Published Posts

As we publish new posts, we will add them to this list for easy access. You can also find the latest posts by simply scrolling down on this page.

Upcoming Posts

Family Terms
You tell us! What do you want to learn to say in Skwxwú7mesh Sníchim? Contact us with your requests!

Other Resources

In addition to creating language learning books and curricula for place-based education, Kwi Awt Stelmexw keeps a list of all the Skwxwú7mesh language resources we know or learn of. The list includes books, dictionaries, articles, songs, and more. If you are interested in knowing more about any of these, please be in touch.

Family terms (you might use with a child) Sḵáḵel - Infant S7íxwalh - Toddler Ḵámay - Preteen girl Swíw̓lus - Preteen boy Slhen̓yúllh - Teen girl Swí7ḵa ulh - Teen boy Stá7uxwlh - children General term for [...]

Use the Skwxú7mesh numbers to increase your vocabulary by 26 words! A suffix is a letter or a group of letters added to the end of a word to make a new word. We will see how this works using the Skwxwú7mesh numbers, so let's review them: 1 - nch'u7 2 [...]

Learn to Count in Sḵwx̱wú7mesh! 1 - nch'u7 2 - án̓us 3 - chánat 4 - xa7útsen 5 - tsíyichis 6 - t'ak'ach 7 - t'akw'usách 8 - tkach 9 - ts'es 10 - úpen Practice with a Sḵwx̱wú7mesh Number Game! This is a fun and interactive dice game that you can play [...]

Sx̱el̓ - Colours kwemkwím - red úlanch - orange lelch - yellow tl'estl'ís - green skwáyel - blue ests'áts'i - purple p'eḵw' p'íḵw' - brown p'eḵ' - white xwekw'xwíkw' - grey ḵ'ex̱ ḵ'íx̱ - black Having trouble with pronunciation where audio is missing? We [...]

Do you want to go eat? - A stl'í7 ú kwis nam̓ í7lhen? I want to go eat. - En stl'í7 kwins nam̓ í7lhen. Are you thirsty? - Nú chexw tisḵwú7ḵwu? Are you hungry? - Nú chexw kw'ákw'ay̓? I am thirsty. - Chenkw tisḵwú7ḵwu. I am hungry. - Chenkw kw'ákw'ay̓. [...]

Hello, are you doing good? - Nú, chexw men wa ha7lh? (Respectful greeting.) Hello. - Nú. (To close friends) I have arrived. - I chen tl'iḵ. (Used as a greeting) You have arrived.- I chexw tl'iḵ. (Used as a response) Everyoneall of you. - Tanúyap. (Very formal. Used when addressing a crowd/to start a [...]

Sḵwx̱wú7mesh was historically an oral language without a formal writing system. Various writing systems have been developed over the years including a shorthand writing system used by Bishop Durieu in 1880s, a North American Phonetic Alphabet-based writing system used by Aert H. Kuipers, and most recently the typewriter based writing system developed by linguist Randy [...]

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Squamish Language Resources Kwi Awt Stelmexw

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Vocabulary, phrases, and lessons in Sḵwx̱wú7mesh Sníchim. As we publish new posts, we will add them to this list for easy access. You can also find the latest posts by simply scrolling down on this page. Family Terms You tell us! What do you want to learn to say in Skwxwú7mesh Sníchim?

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Squamish is a Central Salishan language spoken in the southwest of British Columbia in Canada, mainly in reservations in Squamish in North Vancouver, and in West Vancouver. In 2014 there were seven native speakers of Squamish, and about 450 learners of the language.

Squamish is closely related to Sechelt, Halkomelem, which are also spoken in British Columbia, and Nooksack, which is spoken in the northwest of Washington State in the USA.

Squamish was first documented in the 1880s by Franz Boas, a German anthropologist. A grammar of Squamish was produced by a Dutch linguist, Aert H. Kuipers, in the 1950s. The language was further documented in 1968, when the current orthography was devised. A Squamish dictionary was publish in 2011.

Squamish was declared the offical language of the Squamish people in 1990. Since then efforts have been made to revitalize the language. Squamish language courses are offered at Capilano University in North Vancouver, and at Simon Fraser University in Vancouver. There are also classes in Squamish in primary and secondary schools.

Squamish alphabet and pronunciation

Notes

An acute accent (´) indicates that a vowel is stressed

In some Squamish texts the apostrophes appear next to letters, in others they appear above the letters

Download a chart of the Squamish alphabet

Some Squamish phrases

Nú, chexw men wa ha7lh? = Hello, are you doing good? (respectful greeting)

Nú = Hello (to close friends)

I chen tl'iḵ = I have arrived (used as a greeting)

I chexw tl'iḵ = You have arrived (response to the above greeting)

Wa chexw yuu = Take care

Huy̓ melh halh = Goodbye

Ayás chexw = Have a good one

Source: https://www.kwiawtstelmexw.com/language_resources/greetings-in-skwxwu7mesh/

Sample videos in and about Squamish

Information about Squamish | Numbers

Links

Information about Squamish
https://en.wikipedia.org/wiki/Squamish_language
http://www.native-languages.org/squamish.htm
https://www.kwiawtstelmexw.com/language_resources/how-to-read-the-squamish-language/
http://www.squamish.net/about-us/our-culture/#language
https://www.ethnologue.com/language/squ

Salishan languages

Other languages written with the Latin alphabet

If you need to type in many different languages, the Q International Keyboard can help. It enables you to type almost any language that uses the Latin, Cyrillic or Greek alphabets, and is free.

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Squamish is a Central Salishan language spoken in the southwest of British Columbia in Canada, mainly in reservations in Squamish in North Vancouver, and in West Vancouver. In 2014 there were seven native speakers of Squamish, and about 450 learners of the language.

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Squamish

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The Squamish culture is rich and resilient. We continue to practice our customs and traditions, which are strongly interconnected with our traditional territory. Together with our lands, our customs and traditions are the foundation of who we are as Skwxwú7mesh.

Contents

The Squamish Language

The Squamish People are the Indigenous Peoples who speak the Skwxwú7mesh Snichim (Squamish language). Today, the term "Squamish Nation" is often used to describe this group of Coast Salish people, however in the long ago there was no word for "nation" and the Squamish simply called themselves Skwxwú7mesh (pronounced Squ-HO-o-meesh) or "the Squamish People." The Skwxwú7mesh Snichim, although critically endangered, is still a vital part of the Squamish culture.

The Longhouse

Ceremonial events of the Squamish people are customarily conducted in the Longhouse. During pre-contact, certain Longhouses were utilized as community dwellings, and others were set aside for the exclusive use of the winter spiritual dances. The Longhouse is a sacred place that plays a significant role in the culture of the Coast Salish people.

In June Baker's description of the Legacy of the Longhouse, she notes the following:

"In modern times, the main events held in the long house are the winter spiritual dances... An important part of the ritual of the longhouse is the witnessing ceremony. Whenever one is doing 'work' of any consequence and a spokesperson or 'floor manager' has been selected, the first order of events is to call witnesses. These people are required to take note of the work that is taking place and to speak about the work when it has been completed..."

"To do work in the Longhouse involves any one of a number of significant events, such as bestowing a traditional name, memorial rite for a deceased family member and apologizing for a mistake or mishap...other situations that require the calling of witnesses are the many rituals that accompany the sponsorship of a new dancer."

"Longhouses are situated throughout the Lower Mainland, Vancouver Island, Washington State and the Lower Fraser Valley. At one point in history, the Squamish Nation proudly possessed more than twenty Longhouses from the Upper Squamish Valley, to False Creek and Burrard Inlet. Two of the larger Longhouses were located at what is now Lumberman's Arch in Stanley Park and on the present Seymour Reserve."

Art

The Squamish Nation has a rich artistic tradition, and is home to many renowned artists in the areas of traditional arts such as carving (masks, canoes, welcome figures), painting, jewellery and weaving (wool and cedar), as well as more contemporary arts such as clothing design, ceramics, folk art and modern forms of music.

Xwalacktun (Rick Harry) is one of many well-known and highly skilled Squamish Nation artists. He was born and raised in Squamish, and educated at Emily Carr College of Art and Capilano College before embarking on a 30-year career as an internationally recognized artist and cultural ambassador. He works in wood, glass and steel and is best known for his remarkable wood carvings.

When discussing the Squamish Nation artistic styles, Xwalacktun noted that "when it comes to traditional art it is almost new to us because we lost it. We're doing a Kwakwaka'wakw style, taught by Ellen Neal, who also taught several Coast Salish people." Ellen Neel from Alert Bay (1916-1966) was a Kwakwaka'wakw artist woodcarver and is the first woman known to have professionally carved totem poles. The late Larry Joseph, who was also known for his totem poles was mentored by Gottfried Hunt. "That's why we have that design now" noted Xwalacktun. "The style of art is more contemporary for our people now, but we are moving back to traditional style and combining it with contemporary style." In 1990, Xwalacktun started making changes to the Coast Salish design after he learned the style from Charles Elliott. In his contemporary art, he uses different materials, such as metal. He noted "you will see a lot of large pieced made out of metal, which is cut with a water jet cut."

Xwalacktun tells stories through his art pieces, including new and old stories. His intent is to leave behind history for the next generation through his art. "One day we will become ancestors and this is an example of true traditional art." His art is constantly evolving and he blends it with contemporary art.

He indicated that "we never had a word for artwork. Artwork was used to help pass on messages and stories." Early in his career he created artwork for the sake of it, just to try and sell it, but it did not have any meaning behind it. All the art pieces he does now have meaning. "When the art work comes to life, its gives a connection to the people; you start communicating it, rather than just reading about it, you read about it and the more you keep it to yourself. When you do something you have to share."

His mother is Namgis and Squamish and was born in Alert Bay, and his father is Squamish who carried a hereditary name Pekultn. As he has blood from both sides, sometimes he ties both traditions together in one design because "that is who I am as a human being."

Sport

In terms of sport, the Nation has a rich canoe history, as well as traditional games, soccer and lacrosse. More recently, the Nation is very proud to host and support the First Nations Snowboard Team.

Canoe Pulling

Mike Billy, a member of the Squamish Nation, has been canoe pulling his entire life. Mike is struggling to keep Squamish canoe culture alive, because he believes paddling is a crucial part of the Nation's history and culture. However, the popularity of canoe racing has dropped substantially in the last 30 years. When Mike first started in 1979, there were as many as thirty-two 11-man canoes competing. At races today, at the most there are ten 11-man canoes.

In the early 1900s, Mike's grandfather was the go-to-guy for a canoe in Squamish. "He didn't often paddle, because of his asthma and bronchitis, but he established himself as the Nation's canoe carver." He passed the skill on to his son Cedric Billy who taught his own sons (including Mike), as had been done since the sport began in the 1870s.

Regarding Mike's father Cedric (who today is 76 years old), Mike noted "he was an avid paddler until he tore ligaments in his shoulder in his early 70s. He looks wistful when he recounts his paddling days." Cedric added "I haven't been to races in the last two years. I don't know what's going on now I'm not too young anymore, you know. I wish I could bring those days back though. I can dream. I can look at pictures." He has not been to a practice or watched a race in the last two years. Not because he doesn't want to, but he's afraid it would be too painful. "Oh yeah I miss races," his voice becomes soft "they used to even ask me just to go down there and coach them. I said I can't do that- I'll start crying." He noted "it's too hard on me."

Mike explains this is common for retired paddlers. "They often yearn to be on the water, and watching other paddlers is a difficult reminder that they cannot be." Also, the drop in participation is tough for his dad, just as it is hard on him. One theory about the drop in war canoe racers is that more paddlers are returning to ocean-journey canoeing, which was revived internationally in 1986.

Mike noted the way our world has changed is we have so many things we can get instant satisfaction from, such as the Internet, movies, cellphones and game systems. "It is very demanding by today's standards to train every day for three months." Mike starts training in the month of March to compete in the races and he finds it very rewarding.

Mike noted that it is a blessing that he races canoes at a competitive level. He added that there is no greater feeling of joy than watching the new and upcoming paddlers, as well as his own children, Catherin Reeva and Mike JR, do well in races. His children are carrying on the tradition that has been handed from our ancestors to these bright young faces of our future.
Mike noted that the canoes they are racing are new product types that have not been made before, and they are achieving speeds that have not been reached before. "It's a pleasure to be taking part in this. My ancestral Name, Lemxacha Siyam, is seven generations old, and means canoe builder."

Dave Jacobs, a member of the Squamish Nation and retired Captain of the Canoe Club, indicated "there is a long history of canoe pulling in my family." Starting in the 1930's, his grandfather Isaac Jacobs skippered and trained the team from Squamish. His grandfather used to talk about it and the canoes they used at the time. Some of the canoes, which became prominent, are the "Little Squamish" and the "Initial Mermaid." The canoe club travelled all over the island when his grandfather was the skipper, and there were many who paddled the canoe, including Steven "Flossy" George, Joe Martin Charlie, Harry Moody, Bob Baker, Glen Newman, Ron "Poky" Newman, Frank Miranda, and Jock James. The canoe builders were Bill Discon and Harry Moody from Squamish. Dave stated "even before that, they started building the racing canoes; as a young lad on this reserve there were several canoes that were built here. They used the canoes for clam digging and fishing out in the river and bringing our clams out in Vancouver. We had huge canoes. There were always canoes here. You always see pictures of the church here in North Vancouver with canoes always at the beach and the history of canoes on the water ways - that was their transportation."

Jack Lewis started canoe pulling in 1963 in Squamish BC "with the Lewis bunch" (Jake, Allen and Cecil, Glen Newman, and Ronny Newman), and Dave Jacobs as their Captain. Jack stated that "at the time I had no clue about canoe pulling and keeping my balance." The team would practice every day, and during his first experience going out, the canoe flipped over due to his lack of experience. There were about 21 canoe club members. Every week they travelled to difference canoe races in Duncan, Lummi, Chehalis, and Cultus Lake. Canoe pulling kept the canoe club out of trouble for about 4 months. The training was very strict and due to the strictness they were unbeatable for two years. Jack has many trophies of their winnings and when they would place, 15 dollars would be paid out to each member.

The late Uncle Louie Miranda travelled with the Canoe Club also. He would never miss a race. Jack noted that Percy Paull was also a regular at the races. Percy looked after the canoe team by providing massages before and after the races and putting liniment on the team members. 1972 was the last year Jack raced and trained, and it was one of the worst seasons for the canoe club. The training had changed from previous years and the canoe club members were getting older. They fought for last place and Jack realized it was time to quit. But he has many wonderful memories of a winning team.

Lacrosse

The game of Lacrosse has a long history in the Squamish Nation. The book Teiontsikwaeks, states: "The People of the Squamish Nation have been playing their own version of the game of lacrosse since pre-contact times...when the Iroquois version of the game made its way out west [it] was easily adapted by the Squamish Nation."

According to Dennis Joseph, a member of the Squamish Nation, the game of lacrosse was called "K'exwa7" which means stick ball. "The players would use a round rock from the river... it was similar to hockey where you would try to score on the net." Dennis noted that his understanding is that lacrosse was more for recreation in the Squamish Nation: "playing lacrosse is a part of a balance in life." He added that "the walk of life is to be fit and competitive, and the sport also keeps the warrior going in you." Lacrosse has been in the Joseph family for several decades - for example, his late father Willard Joseph, who was a big influence in his life, coached Dennis and his brother Patrick in lacrosse.

Dennis played lacrosse with Vancouver for 25 years, when George Baker and Tewanee Joseph brought him back to the North Shore to play (Dennis had only played with the North Shore Indians for 3 years when the team folded). Dennis noted he remembers hearing some of the conversations of the elders back in the day including the decision to amalgamate the North Shore - now it is called "North Shore Minor Lacrosse."

There was also a woman's team in the 1960s, and the late Connie Band was the first woman to represent Squamish in the association.

According to Dennis, at the time it was a good decision for the team to amalgamate even though they became juniors: "we got back to all Native team." Dennis added that they would bring guys from Six Nations, which has been a tradition since the 1920's: "for example from the Bomberry, Powless, Squire and Williams families."

Dennis indicated that it is important for Squamish Nation youth to take the opportunities that lacrosse provides: "now the kids can go to university and college anywhere in the world, and they should take that scholarship if the opportunity comes. It will expand their horizons."

Richard Baker (huuyaah) is also a Squamish Nation member who was recently given an achievement award from the BC Lacrosse Association, to recognize his 23 years of playing. Richard started playing when he was 16 and he is still giving it his all today. He believes it is important to give back to the community, and so he and Dennis provide lacrosse clinics - which is how field lacrosse was reintroduced. Richard stated: "nobody played after the old guys like the late Bino, Freddy, and Uncle Stan - there was a big lull from them to us." He noted that one piece of advice he would give to you players is that they have choices in life. "There is right and wrong. Just be consciously aware of where you're at in your life."

Soccer

Soccer is very popular amongst the youth of the Squamish Nation, and more and more Squamish youth are playing on travel rep teams and high performance teams.

Deanna Lewis, a member of the Squamish Nation, has played soccer her entire life and coaches the Squamish Thunder soccer team.

Deanna has travelled all over the world to play on top soccer clubs. It has kept her healthy and shown her that you can achieve your dreams. She believes that soccer is important to help "break the negative cycle of reservation life." She coaches soccer because she wants to show Squamish Nation youth a healthy path.

She is grateful for the support of the Squamish Nation Chiefs and Council, Recreation Department, Peace Keepers, Elders Circle, Squamish Valley Parent Advocacy Society and the Squamish Sports and Culture Fund. Deanna started coaching ten years ago and has found it very rewarding: "I have had deep conversations with our Squamish Thunder players about eating healthy and training properly. I also tell them the story of my own struggles as a child trying to get to soccer games or tournaments.

Deanna is proud of the youth who participate: "when we go to tournaments I remind our youth that they are ambassadors and reflections of our Squamish Nation. I have heard from many nations that our youth are respectful and outstanding soccer players." While all of the youth are fantastic, she noted that Dominick Harry is an outstanding goalie and elite athlete who is also on the Snowboard team. Other outstanding Squamish Nation soccer players are Jonathan Williams and Jason Lewis. They have been playing on travel rep teams and will be traveling to Europe with the European Soccer Football Club.

Some current/future Arts and Sporting events:

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The Squamish culture is rich and resilient. We continue to practice our customs and traditions, which are strongly interconnected with our traditional territory. Together with our lands, our customs and traditions are the foundation of who we are as Skwxwú7mesh. The Squamish People are the Indigenous Peoples who speak the Skwxwú7mesh Snichim (Squamish language).

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Aspects of life are shared by and common to peoples and cultures

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Aspects of life are shared by and common to peoples and cultures

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The Skwxwú7mesh Úxwumixw (Squamish People, villages and community) have a complex and rich history. Ancient connections are traced within our language through terms for place names and shared ceremony among the Salmon Peoples of the cedar longhouse.

We are the descendants of the Coast Salish Aboriginal Peoples who lived in the present day Greater Vancouver area, Gibson's landing and Squamish River watershed. The Squamish Nation has occupied and governed our territory since beyond recorded history.

Sixteen Síiyam (Chiefs) remain from a long line of leaders, and current Skwxwú7mesh generations can trace their connections to one or more of the strong leaders and speakers who signed the Almagamation on July 23, 1923. The Amalgamation was established to guarantee equality to all Squamish people and to ensure good government.

Historical Figures:

Joe Mathias - This section contains more information about the late t'echuxánm-t siyám (Skwxwú7mesh Chief Joe Mathias), a visionary leader of the Squamish Nation.

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The Skwxwú7mesh Úxwumixw (Squamish People, villages and community) have a complex and rich history. Ancient connections are traced within our language through terms for place names and shared ceremony among the Salmon Peoples of the cedar longhouse. We are the descendants of the Coast Salish Aboriginal Peoples who lived in the present day Greater Vancouver area, Gibson's landing and Squamish River watershed.

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The Squamish people's history, culture, societal customs, and other knowledge was transmitted by oral tradition from generation to generation without a writing system. Today oral tradition continues to be a fundamental aspect of their traditional culture. This continued until European contact and diseases in 1791, which caused drastic changes to the people and culture.

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Native-land.ca - Our home on native land

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Welcome to Native Land. This is a resource for North Americans (and others) to find out more about local Indigenous territories and languages.

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In lesson 1, students will watch the videos Potlatch Means To Give, Why We Potlatch, Tłi'na, Impact of the Potlatch Ban on our People, How Gwa'nalalis Became a River and the Origin story of the 'N a m g is People. These videos will teach students about the Potlatch and about the Kwakwaka'wakw.

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6 - Maori_ Global Indigenous Cultures Informational Article

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A means of survival
One of the critical skills that enabled pre-contact Inuit to survive in a harsh environment was the women's ability to make warm clothing. The women had to clean the caribou or seal skins and then sew them into clothing every fall for each member of the family. There would be two sets of caribou clothing per person, one with the fur facing in, the other with the fur facing out. The woman's crescent-shaped knife, the ulu, was used for cutting, while sinew from the caribou was transformed into waterproof thread for both winter caribou clothing and summer/fall sealskin outfits. Needles were made from bird or fish bones or slices of ivory. Both women and men carried a sewing kit in a bag hung around their necks for emergency repairs when travelling. The skill involved in creating clothing from raw animal pelts, let alone the intricate designs often sewn into the clothing (frequently under very harsh light and climate conditions), pay witness to the artistic abilities of Inuit seamstresses. Survival of a family depended in large part on the woman's ability to produce warm clothing and to pass on her skills to her daughters. Nick Newbery taught in several communities in Nunavut from 1976-2005. He would like to acknowledge the assistance he received for this article from Bert Rose, northern educator and long-time resident of Nunavut. The photos in this article are from Nick's Arctic photo collection that can be found at www.newberyphotoarchives.ca and should be viewed from a historical perspective.

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Traditional Inuit clothing - Arctic Journal

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A means of survival One of the critical skills that enabled pre-contact Inuit to survive in a harsh environment was the women's ability to make warm clothing. The women had to clean the caribou or seal skins and then sew them into clothing every fall for each member of the family.

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Canada A Country by Consent: Native Peoples: Inuit

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The Inuit world was full of spirits, most of them potentially harmful. The sea goddess was particularly important, controlling both weather and seals. There was no seclusion of adolescents as in many other native groups. There were seldom large festive gatherings, either.

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Inuit mythology related to the natural wonders of the Arctic. The Aurora Borealis, or northern lights, were of particular mystery to the Inuit. Some believed that the faces of ancestors could be seen dancing within the swirling colors of the lights, while others believed the lights to be more deadly in nature.

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The Alberta Teachers' Association's 2Learn

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Boats and boating--Equipment and supplies

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Early Travel by Canada's Aboriginal People

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Many of the means of travel that were used to explore and develop Canada were inherited from Canada's First Peoples. Many of these methods of travel are still used today, for work and recreation.

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The Northwest Coastal People - Food / Hunting / Tools

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The people of the Northwest Coast were hunter-gatherers, so they relied on hunting, fishing, and gathering edible plants as their main sources of food.

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The Inuit

Name

The people of the Canadian Arctic are known as the Inuit. They used to be called Eskimos, which came from a Native American word for 'eater of raw meat'. Now the Arctic people are officially known as the Inuit, which means 'the people', or singularly, Inuk, which means 'the person'.

Arrival

The Inuit were the last native people to arrive in North America. All the good land to the south was already occupied by hostile Indians so they settled in the Arctic. Nobody else wanted it because it was one of the most extreme climates in the world. But the Inuit were masters at adapting to sustain their people over thousands of years.

Location

The Inuit lived in an area comprising a large part of northern Earth, including Northern Canada, Alaska, Greenland, and Siberia.

Languages

The languages of the Inuit can be divided into many different languages and dialects. However, all of the Inuit languages come from one main language family: the Inuit-Aleut, also known as the Eskimaleut language family.
The languages groups can be grouped into an Eastern branch and a Western branch, which can then be further divided into individual languages and dialects of those languages.

Eastern Branch (Inuktitut languages):

The Eastern Branch languages have three different names for the language.

Inuktitut (in Canada)

Inupiaq (in Alaska)

Kalaallisut (in Greenland)

There are three different names, but it is considered to be the same language.

There are also many dialects from this language branch spoken in the three countries.

Western Branch (Yupik languages):

Yupik is divided into three distinct languages.

Central Alaskan Yupik

Pacific Gulf Yupik (Alaska)

Siberian Yupik (Canada and Alaska)

Each of these three languages has several dialects as well.

The Inuktitut and Yupik languages are both quite hard to learn and speak, because they are very complex languages.

Nations

The Inuit have a distinct culture and appearance from other First Peoples groups in Canada, which really set them apart. Historically, the Canadian Inuit were divided into eight main groups: Labrador Inuit, Ungava or New Quebec Inuit, Baffin Island, Igloolik, Caribou, Netsilik, Copper and Western Arctic Inuit.

Map Source - The Canadian Encyclopedia

Labrador Inuit

The Ungava or The New Quebec Inuit

Baffin Island Inuit

Igloolik (or Iglulik)

Location

Western Baffin Island and Melville Peninsula

Caribou Inuit

Name

They were named Caribou since they almost completely rely on Caribou for food, shelter and clothing.

The Caribou have their name because
of their dependence on the animal

Location

West of Hudson Bay

Netsilik

Location

Arctic coast of Canada, west of Hudson Bay

Copper Inuit

Location

Banks and Victoria islands, and mainland region of central Arctic

Western Arctic Inuit

Name

They were formerly known as the MacKenzie Inuit.

Location

MacKenzie River valley

Back to the top

Back to Canada's First Peoples Menu

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The Arctic People - Groups in this Region

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The Inuit Name The people of the Canadian Arctic are known as the Inuit. They used to be called Eskimos, which came from a Native American word for 'eater of raw meat'. Now the Arctic people are officially known as the Inuit, which means 'the people', or singularly, Inuk, which means 'the person'.

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http://theravenscall.ca/en/who

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Here are 20 interesting facts about this famous statue:

1. In 1996, when the International Terminal Building first opened, they had to lift the Canoe with a crane and lower it through the skylights because it didn't fit through the doors

2. Considered as Bill Reid's masterpiece, it took the Haida artist 4 years to make. He started in 1990 and completed it in 1994.

3. Before coming to YVR the canoe was at the Canadian Museum of History from 1994 to 1996. Now, a plaster copy of the sculpture at the Canadian Museum of History

4. The Jade canoe appeared on the Canadian $20 bill from 2004 until 2012

5. There are 13 passengers on the Jade Canoe including men and women, young and old, animals, humans, and mythical Haida creatures.

6. Many passengers touch the Canoe for good luck before they travel. It is said that the luckiest part of the Canoe is on the Old Mouse Woman's nose, which is noticeably worn out.

7. The Canoe was made in Bill Reid's studio on Granville Island, and then cast in bronze in 1994 at the Talix Foundry in Beacon, New York

8. The Canoe was first made with clay being placed on top of metal rods and mesh. Pieces of the canoe were then removed one by one to be casted into plaster.

9. Although the Canoe is made of bronze, the green patina is meant to represent BC's official gemstone: Jade.

10. The "Ancient Reluctant Conscript," the person paddling near the back of the Canoe, is actually a self-portrait of Bill Reid.

11. The Bear Mother and Dogfish woman both are wearing a labret, which extends their bottom lips, and shows that they are women of high social standing.

12. The Raven at the back of the Canoe is one of the most prominent figures in Haida mythology. He is known to be a trickster and his paddling is meant to represent the unpredictable nature of life. The Bear is wary of the Raven's tricks and is keeping a close eye on him.

13. The Mouse Woman is the Raven's wise and ancient grandmother.

14. The Canoe weighs approximately 4,900 kilograms (over 10,000 pounds) which is more than 4 cessna 172s combined.

15. The Canoe is 6.05m (19.8ft) long, 3.89m (12.8ft) high and 3.48m (11.4ft) wide.

16. The Canoe and the diverse group on board represent not just one people, but all living beings of the world. Even though they are struggling to get along on the crowded canoe - the wolf is biting the wing of the eagle, who is biting the paw of the bear - they are all going in the same direction, paddling, and working with each other, as they are all on the journey of life together.

17. There are two castings of the Canoe. The first on was completed in 1991 and is at the Canadian embassy in Washington D.C. It is titled The Spirit of Haida Gwaii: The Black Canoe.

18. The Haida Gwaii is a collection of islands of the Northwest coast of BC, also known as the Queen Charlotte Islands. "Haida Gwaii" means "Islands of the People."

19. The canoe was first sculpted in 1986 as a 1/6 scale clay model, and then a full-scale clay model in 1988.

20. In the bear family, there is the Grizzly Bear Father, the Bear Mother, who is human, and then two bear cubs: one good and one bad.

Bonus Facts!

21. More than 10 people worked on the sculpture

22. While working on the clay model of the sculpture, Bill Reid jokingly called the canoe Ship of Fools

23. The Chief's talking stick was carved by Don Yeomans, who later carved the Totem Pole Celebrating Flight in 2007 which is now in the Graham Clark Atrium in the Link building at YVR

24. Bill Reid's legacy lives on at the Bill Reid Gallery of Northwest Coast Art located in Downtown Vancouver

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20 Facts About the Jade Canoe on the 20th Anniversary | YVR

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This year marks the 20th anniversary of Spirit of Haida Gwaii: The Jade Canoe arriving at YVR. This iconic piece by legendary Canadian artist Bill Reid means so much to YVR. It serves as the natural nexus point for the entire airport, where the public and passengers meet prior to grand adventures, and where countless photos have been taken over the past two decades.

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Roger Downey, "Apprentice to a Lost Art," "When Bill Reid began his exploration of Northwest Coast art, he did so as a 'white man' investigating a set of formal design problems. Over the years, perhaps inevitably, his success in unlocking the principles of Coast Indian art have progressively unlocked the Indian in Bill Reid himself."

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Every First Nations Group has a creation belief. Here are two different ones. 

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Every First Nations Group has a creation belief. Here are two different ones. 

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Spirits of the West Coast Art Gallery Inc

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Bill Reid is Canada's most renowned, contemporary, Native Northwest Coast Haida artist. He was a master goldsmith, sculptor, writer & storyteller.

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Legends of Vancouver | Siwash Rock | Pauline Johnson

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Siwash Rock legend as told to Pauline Johnson by Chief Joe Capilano

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Cowichan Coast Salish Native Pacific Northwest

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Intro sequence from 1990 BBC documentary film "Haida Gwaii: Islands of the People" featuring Haida leader, Guujaaw, and his son Jaalen. http://www.haidanation.ca

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Coast Salish Food Traditions

When the Tide Is Out, The Table is Set

Coast Salish food traditions honor ancestors, land, and sea

The shoreline of the Salish Sea is blessed with an abundance of natural riches. A nursery of broad tidal flats and marshes is flushed by nutrientrich salty and fresh waters, bordered by fertile uplands, and draped in a gentle climate.

Land and sea have sustained indigenous peoples here since the retreat of the last glaciers over 10,000 years ago. Coast Salish artifacts found in the area indicate Samish village communities and summer camps occupied these shores, dating back several thousand years.

Intertidal waters teemed with clams, crabs, urchins, and fish. Berries and edible plants flourished along the shore. Deer and other wildlife roamed among towering cedars, which provided the raw materials for shelter, clothing, tools, and canoes.

Traditional Foods
Photo credit: University of Washington Libraries, Special Collections, NA 584
Native peoples gathered and hunted for their food. They harvested only what they needed, respecting and preserving nature's balance.

Fish & shellfish

Coast Salish tribes ate clams in great quantities. Women gathered them in open-weave baskets tied to their backs. Clams were smoked or strung on cords to dry, preserving them for winter and as prized items for trade. Fish, another important protein source, were speared or caught in nettle-fiber nets.

Plants
Photo by Joseph A. Carr
Plants added essential vitamins and minerals to the coastal diet. Arrowhead (Wapato) grew in marshes, its egg-size bulb nutritious and sweet. Nettle leaves were used in soup or tea, dandelion root savored raw or boiled. In spring, bracken fern blanketed March Point, along with the prized onion-like bulb of blue camas.

Berries
Photo by Rosie Cayou James
Berries were a staple of the Coast Salish diet-salmonberries, thimbleberries, huckleberries, salal berries, and more. They were enjoyed fresh or dried in the sun or on cedar bark over a fire. Others were mashed and shaped into cakes able to be stored indefinitely in ground pits and reconstituted with water.

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When the Tide Is Out, The Table is Set Coast Salish food traditions honor ancestors, land, and sea The shoreline of the Salish Sea is blessed with an abundance of natural riches. A nursery of broad tidal flats and marshes is flushed by nutrientrich salty and fresh waters, bordered by fertile uplands, and draped in a gentle climate.

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The Origins of Sq'éwlets Skyborn and Sturgeon People S xwō x wiyám

View Transcript

[Drumming and singing] [Voice of Albert "Sonny" McHalsie]
[This story uses drawings and imagery to illustrate what is being described.]

From the Sky. The first Sq'éwlets man he was called [sem-kahmeltuk] was Tel Swáyel, Skyborn, who came down from the sky. [A man in a cedar hat is shown descending from the sky, holding a parachute in his hands]. In his arms were two animal-like beings, called [skey-uth] mink and [schwem-utztul], fisher. His wife was [skool-aza-tul]. He also brought down with him a curious kind of magic plaything, or toy, called [siem-uch-tulth], which had the appearance of a feathered ring. When he came down, he held a kind of red parachute over his head which kept him from falling too quickly. He landed on the rocky point, on the West side of the mouth of the Harrison River. Here, he constructed a platform, and tied it to the point by a cedar branch rope, and from the [slack-uhl], [sem-kahmeltuk], the first man, caught salmon, in the [tumas-tuhl], dip net. It was from him that his descendents learned to catch salmon in this way.

The following day, he took the [siem-uch-tulth], his feathered ring, and rolled it down to the water. And the fisher and the mink ran down after it and brought it back in their mouths to him. After this he received the s xwóy x wey, the mystery mask, which he puts on and then performs a dance. When this is over, the mink and fisher are transformed into two children, a boy and girl. Later, these two marry, and from this union spring the [uth-wellmuth] people. At the time of their union, the pair are very poor and destitute. And have no clothes of any kind. The youth learns to make bows and arrows, and goes out to hunt. He kills many animals, and from their skins and furs, his wife makes clothes and blankets. Their names were, respectfully, [hum-sah-la] and [hum-at-seeya].

Skyborn Two. The second of the Sq'éwlets sets was of Skyborn origin. The ancestors of this family came down as a man and woman from the clouds, and likewise had a red parachute when they descended. The names of this pair was respectfully [skwum-ut-luck] and [skwum-at-luck].

St'alheqw: "Head of a Sturgeon Spear" People

A long time ago, three men came into the Harrison River in their canoe. As they rounded a point, they saw some children [stahk-wuth], playing in the water with something that looked like a ball. When the men saw the children they backed their canoe out of the river, and went home and told the people of the village of the strange sight they had seen. A great crowd of them now got into their canoes and came down to the Harrison River, to see the children playing in the water with their strange toy. When they got near the children, one of them paddles forward and seizes the plaything. When he has secured it, he cries out, "I have your toy, my younger brothers!"One of the children now rushed off to tell their parents. The elders come down to the water, to see who has taken the children's toy. When they see the strangers, the elder man invites them, "Come ashore!", and promises to show them how the toy works. So the visitors come ashore, and all go up to the house.

When they got inside, the man took the toy and put it on the ground, and behold - It moved and walked of itself. Then he said, "Watch, and see how I do it, and do it in the like manner yourselves". He then showed them how the toy was worked, and afterwards presented it to them, saying, "Take it, it is yours".

The strangers stayed with the Sturgeon people some days, and were fed royally on sturgeon meat everyday. Now every morning the visitors saw that the young people of the house went down to the river to bathe, and that one of the number was always missing when they returned. And that immediately, after someone went down to the water and cut up a sturgeon, they wondered where the sturgeon comes from, as nobody goes out fishing. When several days had passed, and they had observed the same thing happen everyday, they began to suspect that there was some connection between the disappearance of the boy, and the presence of the sturgeon.

The more so as they had always been told when eating the sturgeon, to be careful of the bones and set them aside. And someone had afterwards gathered them and thrown them into the river. And one of them decided to find out what this connection was. So the next day when they were eating the sturgeon, he secreted a bone from the head of the fish, And kept it back when the other bones were collected. Soon after, a youth came up from the river, with his face disfigured and bleeding. When the elder man saw him, he enquired of his visitors if any of them had kept back a bone of the sturgeon they had been eating. The man who had hidden the bone now brought it forward. And the elder man took it and cast it into the river.

The young man with the disfigured and bleeding face then went into the water, and presently returned with his face whole, and nothing the matter with him. The Sq'éwlets. Their ancestor was called [tsem'kam'el'tkuk]. His daughter found the s xwóy xwey. He himself was transformed into stone by X á:ls.

View the written origin stories

Introduction: Around the turn of the 20th century, anthropologist Charles Hill-Tout recorded a complex s xwō x wiyám about the origins of the Sq'éwlets People told to him by Patrick Joe and Chief Casimir. These stories show how our Sq'éwlets community is descended from three 'septs' or groups, two septs of Skyborn and one sept of Sturgeon ancestors.

The first Sq'éwlets man to be descended from a Skyborn ancestor was named Sumqeameltq. He brought Mink, Otter, and a feathered ring with him. They landed on a rock at the mouth of the Harrison River. From this rock he taught the Sq'éwlets how to catch salmon using a dipnet. Mink and Otter were transformed into a boy, Humsela, and a girl, Humatsea, who married and had many children. The skin coats of the transformed Mink and Otter became the emblems of the Sq'éwlets families descendant from Sumqeameltq. A second set of Skyborn people were a man and woman named Skwemetluk and Skwemetlat. Their children became a second group of Sq'éwlets ancestors.

The third sept of Sq'éwlets people came from Sturgeon or water-born ancestors. The sturgeon story recorded below by Hill-Tout takes place at a village near the mouth of the Harrison River. A key to the story is the interaction between the Sq'éwlets people and the Sturgeon people. Sturgeon are considered by Sq'éwlets people as both a source of food and an important part of their community. The sturgeon can transform between human and fish form. The sturgeon's well-being is dependent upon its respectful treatment by the Sq'éwlets. After the Sturgeon ancestors settled into human form, the names of the first human pair were Keltemeltq (man) and Skulasetl (woman).

As told by Patrick Joe and Chief Casimir to Charles Hill-Tout:
The old-time Scowlitz were divided into three septs, each of which was believed to have had a different and distinct origin. Two of these were tel sweyil "sky born"; the third was descended from the Sturgeon of the old days. Pat Joe, one of my Scowlitz informants and, as far as I could learn, the only old man now left among them, claims to be descended from the first Scowlitz man, who was called Sumqeameltq. He came down from the sky, bringing with him in his arms two animal-like beings called Skaiaq and Cwometsel, Mink and Otter. He also brought down with him a curious kind of magic plaything or toy called celmoqtcis, which had the appearance of a "feathered ring". When this individual came down he held a kind of red parachute over his head; this kept him from falling too quickly. He landed on a rocky point at the mouth of the Harrison River, on the side opposite to that on which the Scowlitz afterwards settled. Here he constructed a landing stage or raft, and tied it to the point by a cedar-branch rope...By means of this raft which this rope secured to the rocky point, Sumqeameltq, the first man, caught salmon in a kmastel "dip-net". It was from him that his descendant learnt to catch salmon in this way. The day following his descent to earth he took the celmoqtcis "feathered ring", and rolled it down to the water, and the Otter and the Mink ran down after it and brought it back in their mouths to him. In the myth, a brief version of which I have given in the native text below, he is called the "father" of these two creatures. After this he procures from some source not mentioned te sqoiaqe [sxwaixwe] "the mystery mask", which he puts on and then performs a dance. When this over, the Mink and Otter are transformed into two children, a boy and girl, who are called kelaktel "brother and sister". Later these two marry, and from this union spring keq qolmoq "many people". At the time of their union the pair are very poor and destitute, and have no clothes of any kind. The youth learns to make bows and arrows and goes out to hunt. He kills many animals, and from their skins and furs his wife makes clothes and blankets. The names of this brother and sister were respectively Humsela and Humatsea.

When the Mink and Otter were transformed into a boy and girl they cast aside their skin coats; these were religiously preserved and have been handed down from father to son for generations. They are mystic and sacred objects, and are regarded as the embodiment, in visible form, of the spirits of that first Mink and Otter which Sumqeameltq brought down from the sky-world with him - that is to say, they were regarded by Pat Joe and his ancestors as the emblems of the family tutelary spirits or totems. Those who were under their protection were very successful in trapping Mink and Otter.

Sometime after the descent of Sumqeameltq, another pair arrived on the spot where the present village stands. This pair came up from the river where they had lived as sturgeon. They were however, not like the sturgeon of today; they were "mystery beings" like the ancestors of the mountain septs among the Chehalis, and could change their forms from man to fish at will. They lived on an existence similar to that ascribed to the salmon in the "Salmon Isles", and were sometimes fish and sometimes people. Casimir, the present chief of the Scowlitz band, related to me the following myth concerning them. He is a descendant of this Sturgeon people, and has both a sqoiaqi and sturgeon sakwaiam (crest), though he has never used them, he says, as he has been brought up a Christian and leads the daily services in the church in the absence of the priest. He inherited both totems from his ancestors, the sturgeon totem from his first ancestor and the sqoiaqi from a later one. The sturgeon myth is as follows.

A long time ago three men came into the Harrison River in their canoe. As they rounded the point they saw some children (te staaqetl) playing in the water with something that looked like a ball. When the men perceived the children they backed their canoe out of the river and went home and told the people of their village of the strange sight they had seen. A great crowd of them now got into their canoes and came down to the Harrison River to see the children playing in the water with their strange toy. When they got near to the children one of them paddles forward and siezes the plaything. When he has secured it he cries out, "I have your toy, my younger brothers." One of the children now rushed off to tell their parents. The elders come down to the water to see who has taken their children's toy. When they see the strangers, the Elderman bids them come ashore, and promises to explain and show them how the toy works. So the visitors come ashore, and all go up to the house. When they get inside the man took the toy and put it on the ground, and behold it moved and walked of itself. Then said he, "Watch and see how I do it, and then do it in the like manner yourselves." He then showed them how the toy was worked, and afterwards presented it to them, saying, "Take it; it is yours." The strangers stayed with the sturgeon people some days and were fed royally on sturgeon meat every day.

Now every morning the visitors saw that the young people of the house went down to the river to bathe and that one of their number was always missing when they returned, and that immediately after someone went down to the water and cut up a sturgeon. They wonder where this sturgeon comes form, as nobody goes out fishing. When several days had passed and they had observed the same thing happen every day, they began to suspect that there was some connection between the disappearance of the missing boy and the presence of the sturgeon, the more so as they had always been told when eating the sturgeon to be careful of the bones and set them aside, and someone had afterwards gathered them up and thrown them in to the river; and one of them determined to find out what this connection was. So next day when they were eating the sturgeon, he secreted a bone from the head of the fish and kept it back when the other bones were collected. Soon after a youth came up form the river with his face disfigured and bleeding. When the Elderman saw him he inquired of his visitors if any of them had kept back a bone of the sturgeon they had been eating. The man who had hidden the bone now brought it forward, and the Elderman took it and cast it into the river. The young man with the disfigured and bleeding face then went into the water, and presently returned with his face whole and nothing the matter with him.

Casimir gave me the following name as those of his sturgeon ancestors: Stasilaloq "water people". This is apparently the generic collective term applied to them after they had settled down as men and women. The names of the first human pair are Keltemeltq, the man, and Skulasetl, thewoman.

The second of the Scowlitz septs was of sky-born origin. The ancestors of this family came down as a man and a woman from the clouds and likewise had a red parachute when they descended. The names of this pair, who are spoken of as brother and sister, are respectively Skwemetluk and Skwemetlat. When I pointed out to them that their custom did not permit of brothers and sisters marrying, they explained that though this couple were called brother and sister in the stories they were not regarded as being of the same blood.
From: The Salish People The Local Contribution of Charles Hill-Tout
Volume III: The Mainland Halkomelem. Edited by R. Maud, 1978.

Prior to Charles Hill-Tout, in 1890, anthropologist Franz Boas documented Stό:lō s xwō xwiyám told to him by George Chehalis. This includes the short piece about Sqewlets below. It contains the name of one of our first ancestors who was turned to stone by Xe xā:ls. The s xwō x wiyám recorded by Boas also mentions that the daughter of the first man found our sacred mask, the sxwō:yxwey, which is a large part of our winter dance ceremonies.

The Sk-au'ēlitsk-. Their ancestor was called K-ultē'mEltQ. His daughter found the Sqoā'eqoē. He himself was transformed into stone by Qäls.
From: Indian Myths & Legends from the North Pacific Coast of America: Legends from the Lower Fraser River. Franz Boas, 1895.

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The Origins of Sq'éwlets Skyborn and Sturgeon People Sxwōxwiyám

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The Origins of Sq'éwlets Skyborn and Sturgeon People S xwō x wiyám View Transcript [Drumming and singing] [Voice of Albert "Sonny" McHalsie] [This story uses drawings and imagery to illustrate what is being described.] From the Sky. The first Sq'éwlets man he was called [sem-kahmeltuk] was Tel Swáyel, Skyborn, who came down from the sky.

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In the late 1800s, the Canadian government felt First Nations' traditions were keeping Native people from becoming "civilized." The government saw Native culture as a threat and enacted a law to shut down the ceremonial potlatch. The anti-potlatch proclamation was issued in 1883; it became law January 1, 1885. It read:

"EVERY INDIAN OR OTHER PERSON WHO ENGAGES IN OR ASSISTS IN CELEBRATING THE INDIAN FESTIVAL KNOWN AS THE 'POTLATCH' OR IN THE INDIAN DANCE 'TAMANANAWAS' IS GUILTY OF A MISDEMEANOR, AND SHALL BE LIABLE TO IMPRISONMENT..."

For more than sixty years the ceremonial potlatch was outlawed. During that time many Native people were arrested; for some, the charge was dancing. Still, potlatches continued-but in secret. Barb Cranmer is Kwakw ak a'wakw and a member of the 'N am g is Nation. The Cranmer family has kept the potlatch traditions alive for generations, in spite of the law. At Christmas time, 1921, Barb's grandfather, Dan Cranmer, held the largest potlatch recorded on the north-west coast of British Columbia. This potlatch is best known for the fact that forty-five people were arrested, and the participants were given a choice of either surrendering their potlatch regalia- to prevent them from having future potlatches-or going to jail. Twenty-two people went to jail.

The potlatch and all that it included-the songs, dances, masks, blankets, speeches-were the things that defined the Kwakw ak a'wakw. "It was a dark time for our people," says Barb. "There was a great sense of confusion. People were wondering why this was happening when this was how we had lived, historically, forever and ever."

"The non-Native society tried to change us and our culture. They viewed [the potlatch] as a bad thing," says Barb. "They didn't understand that it was part of how all things are interconnected and that it was a way of showing how we gave thanks."

Dan Cranmer saw it as his responsibility to keep the traditions strong regardless of the law. "I believe he was a visionary," says Barb. "He realized what we would need to know sixty years down the road and helped to preserve our songs and those things we'd need to carry on the potlatch."

In 1951 the potlatch law was dropped from Canada's books. "Even though the ban was lifted in the '50s, it still took years for people to get over that. It took people a long time to feel comfortable about standing up and saying, 'This is who we are,' and to feel good about being 'N am g is," Barb explains. "It wasn't until the 1970s that [the potlatch] started to become a normal part of our lives once again, with the idea that we could potlatch without repercussions or imprisonment."

Many Kwakw ak a'wakw families have revived their ways. "Our culture is a living culture," Barb stresses. "Recently, a relative of mine held a potlatch and he went back to the early teachings of our people. In that particular family they hadn't had a potlatch in more than eighty years. He worked hard and learned the songs and all. Well, there was something there, there was spirit in that Bighouse and it was really powerful, it was something else." Through the potlatch, he asserted his rights as a chief, restored his family's traditional status in the community, and helped reinvigorate an important cultural practice. "He took a chief's standing for his family and what belonged to them," says Barb. "We are reclaiming the things that were lost and it is with the strength of the family that we can be hopeful people. Our connection to the past is unbroken."

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In the late 1800s, the Canadian government felt First Nations' traditions were keeping Native people from becoming "civilized." The government saw Native culture as a threat and enacted a law to shut down the ceremonial potlatch. The anti-potlatch proclamation was issued in 1883; it became law January 1, 1885.

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People from diverse cultures and societies share some common experiences and aspects of life.

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The Northwest Coastal People - Groups in this Region

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The Northwest Coast can be divided up into several main groups, although some estimates actually put the number of distinct First Peoples groups in British Columbia at 70. The main groups are the Haida, the Tlingit, the Tsimshian, the Nuu-chah-nulth (Nootka), and the Salishan.

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Four Directions Teachings.com - Aboriginal Online Teachings and Resource Centre - © 2006 - 2015 All Rights Reserved 4D Interactive Inc., a subsidiary of Invert Media Inc.

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FourDirectionsTeachings.com is a visually stunning audio narrated resource for learning about Indigenous knowledge and philosophy from five diverse First Nations in Canada. The site is provided in English with French subtitles and includes curriculum resources in both English and French.

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Haida house

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2 - Quechua_ Global Indigenous Cultures Informational Article

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Inuit - Simple English Wikipedia, the free encyclopedia

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Inuit in Canada and Greenland like the name Inuit because it is their own name for themselves. Inuit means more than one, one person is an " Inuk". The native Greenlanders are related to the Inuit. The language of the Inuit is Inuktitut, and it is one of the official languages of Nunavut and of the Northwest Territories in Canada.