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Audio recording consists of an interview conducted by Bridget Moran with Mary John.

Audiocassette Summary
Context: Tape recording is an interview between Bridget and Mary John in which Bridget initially asks Mary John about events after the inquest into Coreen Thomas’s death. Bridget notes also that she wants to provide an update on Mary John’s life 10 years after the inquest.

Side 1
00’05” Bridget asks Mary John about her role in the Coreen Thomas inquest. Mary thinks that she discovered Coreen’s death due to the ringing of the church bells [to announce a death]. She tries to recall the series of events leading up to her time being involved in getting an inquest. Recalls Sophie Thomas’ desire to have an inquest into her death

6’00” -10’00” She recalls that the [Indian] Homemakers Association became involved in attempting to get an inquest. She says ‘she was just tagging along with it …I was not a fighter” Bridget notes that Harry Rankin stayed at Helen’s house when he represented the Homemakers Association at the inquest. Bridget recalls the ‘marvellous’ dinner that was put on for them at the time of the inquest by Mary John and Helen. Mary John notes it was at the invitation of the Homemakers Association for the group to come to her house.

10’:00”-14’00” Bridget and Mary talk about follow-up to the inquest and Coreen’s family.

14’50”- 25’00” Mary talks about her involvement as well as others in the creation of the Elders Society after the death of Mary’s son due to drowning in 1978. The Society had workshops in an effort to revive their culture with the hope of having the younger generations take pride in their culture. One of the activities was the building of the Potlatch House in 1980 where they did traditional activities including tanning of hides.Talks about acquiring the land to build the potlatch house and having the Chief take care of getting the land from BCR; the Society cleared the land twice over to set up the house. Mary explains that the Society acquired funding of $93,000.00 from ARDA [?] to clear the land from the logs and build the house.

26’00”-30’00” Mary talks about a new project that the Society has to build 10 rental tourist cabins as a business for the youth to operate. Bridget suggests it could be similar to that at K’san. Mary also explains that there is a cook-house at the Potlatch House as well and that it has been used for community events, weddings, dinners, organizational events also.

Tape stops momentarily and starts again

30’05”- 36’00” Mary talks about the drowning of her son and finding of his body in 1978 as well as other tragedies that happened in the community which led to the creation of the Elders Society to assist the youth

36’30” -39’30” Mary talks about the joys of finally having her own house and the building of the house

39’32” -42’40” Mary talks about the organizations that she is involved in now. She talks about a film made in the community about social workers coming in the community to work with Elders to care for issues related to youth. She notes that ‘that’s when the ice broke’ and it made a difference.

43’00” She talks about a dinner that she holds every year for the police officers to thank them for the service they do for society

43’30” Talks about fishing at Fraser Lake

44’00” -46’00” Mary talks about her work now at her house to teach the youth about their culture: making of baskets, moccasins, tanning of hides

End of side 1

Side 2
46’30”-48’00” Mary continues to talk about the activities that she does with native youth to educate them about their culture

48’50” Bridget asks about whether the youth are involved in tree-planting and asks another woman in the room (Bernice?)

50’00” – 56’00” Bridget asks what her three wishes are for her people: better lives; more education for the young people to have better jobs; they need to get out to the white world and not be so isolated; she refers to when she worked in ‘the white world’ She talks about the isolation of the reserve and yet the protection that it offers to the people as well. Bridget and Mary talk about the reserve offering a way to protect the native culture. Bridget asks why it is important to protect their culture. Mary notes their culture is so important; she notes that other cultures like Japan and China haven’t lost their culture so why should the natives.

56’05” Mary notes that none of the grandchildren speak Carrier and the need to protect their culture and language when being surrounded by a white community. Refers to her grandson Fabian who is in the room

57’00” Bridget recalls a Fort St. James woman who tried to keep native kids out of white schools. She wanted them to be kept on the reserve so that they didn’t lose their culture. She talks about the fight by many to get their native status back – those whose one parent is not native

58’00” Mary talks about her worries for the young native people in the community who fear they have no future and who have no employment or education.

End of tape

Audio recording consists of an interview conducted by Bridget Moran with Mary John.

Audiocassette Summary
Scope and Content: Tape consists of a recording of Bridget interviewing Mary John primarily about her visit to the former native village site of Cheslatta

Side 1
Interview in process

00’05” Bridget interviews Mary John, Mary is referring to Madeline her niece.

1’00” Bridget asks Mary what made her decide to go to Cheslatta – to see the site where she had lived. Bridget asks if it was a ‘rediscovery’ trip. Bridget asks if this is where the village was burned out and flooded out [by Kemano development] Mary talks about her son Ernie wanting to go there and create a territorial hunting ground. She talks about going there with her niece Madeline and Alex

8’40” Mary explains how they got to Cheslatta; the travel there was by van through Francois Lake and via logging roads; it took about hour and half drive

11’00” Mary explains it was not the village that had been flooded that they went to; not the original village; she notes there was a campsite set up for them but it was cold at night. There were people there from Stellaco, about 75 total. She describes making bannock on a stick over the fire ‘the real bannock’ for the youth – like an “Indian pizza” (she laughs)

16’00” Mary continues to talk about the activities that she did at Cheslatta; show the youth how to fish, spear fish, clean fish, cut in strips and smoke the fish. There was no smokehouse but they created a lean- to and smoked the fish. Mary also notes another day Mary and Madeline took the youth to the bush and talked to them about uses of trees –

22’00”-20’25” Mary describes the steps involved with showing the youth at the Cheslatta camp how to collect spruce in order to build a smoke house for smoking the fish

29’30” Mary discusses food that she prepared for the gathering for the people

31’00” Mary talks about the group visiting the old village Cheslatta after the gathering

Mary then leaves to attend to a crying baby [a great-grand-child?]; they greet the mother

33’00” Bridget refers to a group of kids she talked to at Kamloops about their book Stoney Creek Woman. Bridget tells Mary she has letters written to Mary John by several students who had read Bridget’s book that she wants to show her

36’00” They continue to talk about the former Cheslatta village and what the former village residents want to do about the village; Mary notes there are archaeologists working there. Mary states the people have not yet received compensation for being taken off their land. Bridget notes those people loss their sense of community

38’31” Mary remarks the people at Cheslatta “have a good chief” “very humble person”

39’40” Bridget asks Mary about the Lejac pilgrimage. Mary then talks about the pilgrimage that is held at Lejac and that she had just been there ‘on Sunday night’; she notes it is arranged by Celina; she notes there were Tache people there. Bridget asks if there are children buried at Lejac and Mary notes there are children and students buried there – about 15 to 20 buried there.

43’00” They briefly discuss if this was a rediscovery for the Cheslatta people at the event. Mary agrees; she notes she stayed there for 10 days; Bridget remarks it was similar to Mary’s former camp of what she had experienced at Wedgewood. They talk about Mary’s son Ernie and that he has in Bridget’s view ‘leadership qualities”

45’30” Bridget asks about getting a bannock recipe for a Senior’s cookbook. Mary begins to tell the recipe

Side 2
47’40” Mary continues to show Bridget how to make bannock

50’00” Mary briefly refers to the event at Cheslatta again

End of tape

Audio recording consists of an interview conducted by Bridget Moran with Mary John.

Audiocassette Summary

00’05” Bridget is interviewing Mary John who discusses a potlatch held at Stoney Creek that Bridget attended. Bridget asks about the talking stick and she asks Mary John to explain its significance. Mary explains there had been a naming ceremony about a year ago and that a woman named Maisie had changed clans from her mother to her father’s clan. Mary notes while this is unusual, her father’s only son had died and therefore requested that the daughter changed clans. At this ‘September potlatch’ therefore this woman had to change tables at the potlatch.

04’00” Mary explains the context of the September Potlatch. She notes that Maisie had hosted this potlatch to pay back for the gifts that had been provided for her from a year ago when she received a new name. They then discuss the amount of money that the host gave to the guests and the amount of money that is normally provided – there is no particular amount ‘whatever you wish’ Mary notes she had provided Maisie with a gift last year of $100 but that Maisie gave her back $200 – that is not required – there is no required amount

07’30” Mary explains that at a potlatch you are expected to bring a case or few bags of food

08’00” Mary discusses the type of food provided at a potlatch; it is traditional food not western food; Bridget notes there was caribou provided there. Mary explains that the host of a potlatch asks people to hunt for moose and deer meat in order to prepare for the food to be served. Bridget then talks about the food that was served and Mary notes it included also fish and beaver.

11’00” Bridget asks Mary to talk about the gifts given to her daughter Flo at the potlatch in exchange for a loan she provided to another woman whose husband had died a year before. Bridget notes it was a ‘touching’ moment.

12’00” Mary talks about the Priest ‘Father Brian’ who was at the potlatch. Four clans collected money and gave it to the priest for his work [missionary work?]

15’07” Mary explains the situation of Geraldine Thomas –that at the potlatch she was not seated before; that is she was not initiated before and so she was seated at the potlatch

15’57” Tape stops momentarily

16’09” Mary continues to talk about Geraldine and the potlatch events; the significance of the tapping of the talking stick; then she was seated and guests give her gifts. Then Mary talks about Ernie and her late daughter Helen who also wanted to cross their clan but that Mary ‘did not let her go’

20’00” Mary talks about the feelings of a child who gives up their clan and that it is like ‘giving up one of your children’ as Celina noted to Bridget at the event.

21’00” Mary talks about her son Ernie who crossed over to his father’s clan and that he was gifted at the potlatch

22’00” Bridget then notes that at this potlatch that the Frog Clan became host of the Grouse clan at this potlatch. Mary explains that the clan then had debts to pay at this potlatch.

26’00” Mary talks about the death of Stoney Creek members; she is unsure when there will be another potlatch in Stoney Creek.

28’00” Bridget notes that she did not understand the ceremony as it was in Carrier language; however Bridget notes it is a pity the white world doesn’t see potlatches as they are ‘so touching’

31’00” Mary explains that each clan takes care of the deceased family members and takes care of putting up the headstone

32’00” Tape ends abruptly

Audio recording consists of speeches and related forum questions at a public forum in Canada (Ottawa?) in post-WWII period. Speaker refers to this as the “post-McCarthy era”. The MC notes that the “CND” founders are on a speaking tour in the U.S., so it is possible this recording is a component of that tour. Speeches appear to be by Canon L. John Collins & Diana Collins who were both organizers of the Campaign for Nuclear Disarmament, an organization founded in 1958, which by 1960 was the largest mass movement in Britain. The CND organizers included philosopher Bertrand Russell, and chair of the Campaign was Canon L. John Collins and his wife Diana Collins. John & Diana Collins speak on the state of protest groups for nuclear disarmament in Britain, U.S. and Canada. The end of forum includes a political motion that the campaign for nuclear disarmament in Canada will renew itself to approach politicians to oppose arms development in Canada whether at home or abroad.

Audiocassette Summary
Side 1
00’01” -4’06” recording starts in progress with speaker possibly Cannon John Collins, chairman of the Campaign for Nuclear Disarmament

4’07-11’25” recording of woman, possibly Mrs. [John] Diana Collins of the CND; answering question from audience on how to stop nuclear war from happening

11’26-21’39” continued speeches; includes position of [Anglican?] church on nuclear disarmament and position of the Canadian Peace Institute

21’40-24’31” motion on nuclear disarmament in Canada; passed.

Audio recording is of an interview that Bridget Moran conducts with a Mrs. Thompson held in Success, Saskatchewan. Mrs. Thompson talks about municipal politics in the rural town of Success, Saskatchewan when Jimmie (her husband?) was on the Council. Most of the interview relates to Mrs. Thompson’s account of the marital and domestic life Alfie (Guy?) who was another town councilor and known as a local poet.

Audiocassette Summary
Side 1

00’05” Moran asks Mrs. Thompson about the time that Jimmie (her husband?) was on the Council in Success. She recalls when her husband joined the Municipal Council and notes it was for 6-7 years; c.1960s. Bridget asks her to explain the conflict between Jimmie and Alfie (Guy?) who was also on the Success Municipal Council. Bridget refers to Alfie and how he wrote books of poetry.

04’00” Mrs. Thompson recalls Jimmie joining the Council at the time of the municipal conflict about the selling of the Sports ground and that was the time that Colleen [?] also joined the Council. Mrs. Thompson recalls getting involved in the dispute and that she encouraged the community’s women to vote on the issue of this, as well as the assessment role and taxation dispute. Notes that the town was divided “into two camps” on the issue. Also talks about the other issues that Jimmie became involved in including need to better roads in the town.

14’00” Bridget asks her about Alfie and him being a poet. Mrs. Thompson talks about Alfie returning to town after World War II and about his relationship with his first wife Lil. They eventually divorce and he remarried three more times. Most of this section is about his relationship with his second wife.

25’00” Mrs. Thompson notes that Alfie is still alive and is in his 80’s and still writes poetry. She recounts one poem he wrote entitled ‘Town of Purple Gas’ and provides an account of how he was inspired to write this – someone in town was putting an unknown substance in the gas that turned it purple… Bridget notes he was ‘quite the character.’

End of Tape

Series consists of annual reports, correspondence, newspaper clippings, records of employment, a Retirement Party guest book, business cards, invitations, speeches, appointment announcements, pamphlets, Bridget Moran's "Oath of Allegiance; Office and Revenue to the Government of British Columbia", social work reports, contracts, copies of Employee Earnings Statements, background material on the case Hale vs. Her Majesty the Queen, and social work notebooks all pertaining to Bridget's career as a social worker with the Province of British Columbia and the Prince George School District, and as a member of the College of New Caledonia (CNC) Board, the Legal Services Society of B.C. and People on Welfare.

Series consists of photographs, event itineraries and programs, letters of congratulations, letters of recommendation, newspaper clippings, invitations and place name cards all pertaining to Bridget’s receipt of the Lieutenant Governor’s Medal, the B.C. Book Prize, and honourary doctorate degrees from both the University of Northern British Columbia (UNBC) and the University of Victoria (UVic).

Series consists of newspaper clippings, correspondence, academic transcripts and diplomas, marriage announcements, a copy of a Last Will & Testament, a copy of a Court Order, a poster, a map, photographs, events programs, lyrics, a copy of a Certificate of Canadian Citizenship and an autograph book all pertaining to the personal life of Bridget Moran.

Series consists of newspaper clippings, correspondence, photographs, pamphlets, newsletters, advertisements, contracts, notebooks, audiocassettes of oral interviews and readings, transcripts, book launch announcements, front cover mock-ups, edited drafts, manuscripts, fact sheets, poems, catalogues, bookmarks, skits, conference events programme, poster, grant applications and related correspondence, a wooden placard, handwritten notes, book reviews, inquest reports, background material, VHS recordings of classroom talks given by Bridget Moran, Mary John and Justa Monk re: her publications, and ephemera. This series contains material from all five of her publications:

1. (1988) Stoney Creek Woman: The Story of Mary John. Vancouver: Arsenal Pulp Press.
2. (1990) Judgment at Stoney Creek. Vancouver: Arsenal Pulp Press
3. (1992) A Little Rebellion. Vancouver: Arsenal Pulp Press.
4. (1994) Justa: A First Nations Leader. Vancouver: Arsenal Pulp Press.
5. (1996) Prince George Remembered. Prince George, British Columbia: Moran Publishing.
   This series also consists of, but is not limited to, a number of unpublished manuscripts and drafts and/or writing contest submissions also written by Bridget Moran, such as:
   • "Mary and Me" (ca. 1998)
   • "Where Winds Come Sweet" (ca. 1981)
   • "The Horizontal Land" (ca. 1992)
   • "The Summer of '81"
   • "The Relief Cheque" (ca. 1998)
   • "The Case of the Box of Matches" (ca. 1987)
   • "Unholy Deadlock" (ca. 1990)
   • "The Numbers Game"
   • "Reflections on Theme" (ca. 1967)
   • "Come Hell or High Water" (ca. 1976)
   • "Man Alive"
   • "The Deadbeat Mystique"
   • "Hell on Wheels"
   • "Backstairs at the Palace"
   • "James MacCallum" (ca. 1984)
   • "Hushaby, Baby" (ca. 1981)
   • "The Decline and Fall of Mr. Sullivan"
   • "Case History of a Gadfly"
   • "Welfare and the Good Life"
   • "Childhood Memories" (ca. 1976)
   • "The Three Musketeers" (ca. 1974-75)
   • "A Child's Christmas in Saskatchewan" (ca. 1979)
   • "Diary of Success Homecoming"
   • "My Old Flame" (ca. 1992)
   • "O Ye Dry Bones" (ca. 1996)
   • "Supper, Little Children" (ca. 1983).

This fonds illustrates Bridget Moran’s careers as a writer, a social worker and a social activist primarily within the Prince George region of British Columbia. This fonds also contains records pertaining to her personal relationships with family and friends and her receipt of various honours and awards.

Types of records reflective of her career as a writer include: published articles and unpublished manuscripts, drafts and front cover mock-ups, correspondence with editors from Arsenal Pulp Press, grant applications, notebooks, background material, writer’s workshop invitations and overviews, photographs, oral history interviews and transcripts, and VHS recordings of classroom talks given by Bridget Moran, Mary John and Justa Monk re: her publications.

Types of records reflective of her career as a social worker and social activist include: annual reports, work journals, correspondence and published newspaper articles re: social policy, photographs, and general background material. Correspondence, photographs and newspaper clippings highlight her personal relationships, while her receipt of honours and awards is demonstrated through copies of letters of recommendation, newspaper clippings, photographs, VHS recordings of award ceremonies, event itineraries, congratulatory correspondence, and invitations.

The Bridget Moran fonds has been divided into the following four series:

1. Published and Unpublished Materials
2. Career Related Materials
3. Personal Papers and Correspondence
4. Honours and Awards.

File consists of:

• Photocopy of 1969 M.A. thesis "And Then We Prayed Again: Carrier Women, Colonialism and Mission Schools" by Jo-Anne Fiske, used as background material for Stoney Creek Woman
• Interviews telling Carrier histories [RESTRICTED]

File consists of Newspapers on the history of Vanderhoof, Fort St. James, Fort Fraser, etc.:

• Nechako Chronicle Historical Supplement: "Vanderhoof Village Incorporated 1936" (p.9 - 16) (April 2, 1970)
• Nechako Chronicle Historical Supplement: "Village of Fort St. James Incorporated December 1952" (p.25 - 30; 17-20) (April 2, 1970)
• Nechako Chronicle Historical Supplement: "Municipality of Fraser Lake Incorporated 1966" (p.41-44; 31-34) (April 2, 1970)
• Nechako Chronicle Historical Supplement: "Endako Mines Ltd. (N.P.L.)" (35-40) (April 2, 1970)
• Nechako Chronicle Historical Supplement: "1920-1970, 50 Year Review, The Nechako Chronicle" (p.1 - 8) (April 2, 1970).

File consists of a teacher's guide for "Stoney Creek Woman" including:

• Handwritten notes re: general topics for "Stoney Creek Woman" and questions for each chapter
• Proof copy of "Stoney Creek Woman: The Story of Mary John. Teacher's Guide" (p.1-31)
• Letter to Pulp Press Curriculum Department from Bridget Moran re: Teacher's Guide for "Stoney Creek Woman" (May 2, 1991)
• Photocopies of book announcement from the Tillacum Library re: the publication of "Stoney Creek Woman: The Story of Mary John" (Winter 1989)
• Copy of "Stoney Creek Woman: Teacher's Guide" by Mayo Moran
• "A suggested Teacher's Guide: Stoney Creek Woman" (recommended for Grade 9 English - non-fiction) prepared by Mayo Moran
• Two copies of "General topics for Stoney Creek Woman"
• Letter to Bridget Moran from Kathi Hughes, Alternate Ed Advisor, School District 57
• Photocopies of "Stoney Creek Woman: Teacher's Guide" by Mayo Moran.

File consists of recorded audio interviews:

• Interview: Mary John, [Tape] 1 & 2, c.1986-1987
• Interview: Mary John, [Tape] 3 & 4, c.1986-1987
• Interview: Mary John, [Tape] 5 & 6, c.1986-1987
• Interview: Mary John, [Tape] 7 & 8, c.1986-1987
• Interview: Mary John 9 & 10 [#908 March 1985 CBC?], March 1985 [?] or c.1986-1987 [?]
• Interview: Mary John, August 1987
• Interview: Mary John - Cheslatta, 6 July 1993
• Interview: Mary John Potlatch, Terrace, B.C., 9 September 1991

File consists of recorded audio interviews:

• Interview: James McCallum (Tape 1), prior to 1983; possibly 1979 or 1980
• Interview: James McCallum (Tape 2), prior to 1983; possibly 1979 or 1980
• Interview: “A Child’s Christmas in Saskatchewan”, December 1980
• Interview: Recording of Campaign for Nuclear Disarmament, post February 1958; c.1958-c.1960 [?]
• Interview: Mrs. Thompson [sp?] Interview, 16 April 1981
• Interview: “Where Winds Come Sweet”, April 13, 1981

Audio recording consists of an interview by Bridget Moran with James McCallum recalling his life, first in Scotland, then Montana and then as a wheat farmer in Success, Saskatchewan. McCallum (1891-1983) served on several community organizations including delegate of the Saskatchewan Wheat Pool (1938-1944) and director (1944-63). James McCallum died January 9, 1983 in Swift Current, Saskatchewan age 91.

Audiocassette Summary

• McCallum family moved from rural Scotland to Montana and later Success, Saskatchewan. James McCallum born in Scotland – Nov 12, 1891
• James’ family left Scotland c.1899 via the ship “Caledonia” and came to Montana
• In 1904 his father decided to move the family
• Recalls living in Montana
• Recalls night at the Shaw farm in Montana with horse thieves the night his brother Allan was born
• Discusses trek to Saskatchewan arriving first in Swift Current, Saskatchewan;
• Homesteaded in Success [District], Saskatchewan
• Family’s land was Government land
• Moved from homestead to another farm
• Recalls his schooling; public school in Scotland; private school in Canada
• Talks about ranching
• Discusses income of family
• Describes types of farm machinery and combines; walking plow
• Talks about boundaries for land – no fences etc.
• Provides memories of families from the community
• Recalls memories of his mother managing household on farm
• Recalls work with threshing groups
• Recalls beginning of the Saskatchewan Wheat Pool to ensure farmers received fair payment for sale of their wheat
• Recalls attending meetings as delegate for the Saskatchewan Wheat Pool at the Canadian Federation of Agriculture; meetings held in various locales from Montreal to Vancouver

End of tape

Audio recording consists of an interview by Bridget Moran with James McCallum recalling his life, first in Scotland, then Montana and then as a wheat farmer in Success, Saskatchewan. McCallum (1891-1983) served on several community organizations including delegate of the Saskatchewan Wheat Pool (1938-1944) and director (1944-63). James McCallum died January 9, 1983 in Swift Current, Saskatchewan age 91.

Audiocassette Summary

• Recalls Success neighbours; Frazer [sp?] a family immigrated from Russia
• Recalls father dying at age 96
• James and his wife Sadie moved into the elder McCallum family homestead in 1962
• Recalls first date with wife in 1912 at dance; famous storm same night killed people in Regina
• Recalls playing violin at dances with Jack Pickett
• Bridget asks his memories of the Drugan family [Bridget’s; James recalls when his wife Sadie and Bridget’s mother became friends. Bridget used to stay with Sadie’s mother.
• Recalls medical facilities in early years; recalls father having blood poisoning and being attended by [the elder] Dr. Graham

End of tape

Audio recording consists of a CBC radio show produced in Regina, Saskatchewan broadcasting a recording of Bridget Moran’s story entitled “A Child’s Christmas in Saskatchewan”. The unidentified male radio announcer introduces Moran’s story noting it is based on her memories of Christmas as a child in rural Saskatchewan c.1920s with her family. The male announcer notes that Moran “now lives in Prince George.” The story “A Child’s Christmas in Saskatchewan” is read by broadcaster Lorna Jackson.

Audiocassette Summary

• Jackson reads the story. Bridget provides memories of receiving the Eaton’s and Simpson’s catalogues and Christmas gifts by postal mail
• Moran’s Dad delivered the mail for a few extra dollars
• Moran recalls the Christmas concert; plays; carols, and the supper dance
• Moran recalls memories of sharing Christmas dinner with the Wright’ family who were Protestant Irish farmers

Audio recording consists of Bridget Moran reading chapter excerpts from her manuscript “Where Words Come Sweet” [later title of manuscript is “The Horizontal Land” which tells the tale of the Doonan family, Kate who Bridget notes “developed as a volatile woman, quick to anger, quick to tears” and her husband Charlie, a “classic quiet Irishman, in fact, rather like my own father” and their children who emigrate to the South Saskatchewan River country in September 1924. As Moran describes in a letter “in short, my novel is a rather light-hearted, hopefully, authentic look at the Saskatchewan of 1924. I was at pains to avoid the dust storm-grasshopper-flat terrain syndrome, and instead to portray the beauty of south Saskatchewan as I knew it, the wonderful blend of ethnic groups, and the richness in character of the people who have lived there.”

Audiocassette Summary
Side 1
Title: Where Words Come Sweet #1

Scope and Content: Bridget Moran reads a chapter from her story entitled “Where Words Come Sweet”. The account of the Doonan family – Charlie and Kate and their children living in the pre-Depression era on the Canadian Prairies

• Kate immerses herself in the Catholic church and its rituals
• Priest Father Boncoeur talks about generosity of those who donate to the Church
• Charlie has difficulty with the Church asking for money same as in Ireland and leaves the Church because of it;
• Conflict between Charlie & Kate regarding religion
• Prairie winter blizzard described
• End of chapter

In this audio segment Bridget reads excerpt from Chapter 17 “Hail Mary, Full of Grace” which provides the account of Father Duroc who Bridget notes in the chapter synopsis “reads out the contributors and the contributions to the church, leading to war in the Doonan household.” And of Kate’s immersion in the Catholic faith and its rituals

Side 2
Title: Where Winds Come Sweet #2

Scope & Content: Bridget Moran explains that the inspiration for the title of the manuscript, Where Winds Come Sweet was derived from a poem by Pauline Johnson – Harvest Time. Bridget proceeds to read the poem. Then Bridget describes the main characters and provides a brief synopsis: The story of an Irish Catholic family, the Doonans, who came from Ireland, originally to Ontario and then to the South Saskatchewan River country in 1924. Bridget describes the characters: Kate & Charlie Doonan, and their kids: Kevin, Patty, Mick, Bridie, Mary, and J.T. She also describes two other characters Barney and Gladys Mullins– caretakers. Bridget reads a version of the chapter “The Teacher Cometh” – noted on audio recording as Chapter 7 [in a later version of this manuscript from November 1981 this chapter is Chapter 14]. The chapter describes the coming of a school teacher Miss Doris Sutton who makes life difficult for the residents – specifically the women folk as the men in the community come to be enamoured with her. This chapter describes how Kate overcomes her dislike for the teacher Miss Sutton, how she spends a weekend with the Doonans and how they become friends.

Bridget then provides a synopsis of another chapter that she entitles on the recording as “Unholy Deadlock” In a later version of the manuscript from November 1981 this chapter is entitled “Give Us This Day” Chapter 16 and describes how Father Duroc arrives in the community in January 1925 and stays with the French Canadian family the Bouchard’s]

In the next audio segment Bridget reads excerpt from Chapter 17 “Hail Mary, Full of Grace” which provides the account of Father Duroc who Bridget notes in the chapter synopsis “reads out the contributors and the contributions to the church, leading to war in the Doonan household.”

File consists of a videocassette (VHS) recording of the following:

• The Community as an agent for Change: a series of videotapes about the native people of the Stony [sic] Creek Band.
• Mary John and Bridget Moran speaking at the College of New Caledonia [incomplete version]
• Mary & Lazare John’s 60th Anniversary Party – Part I [incomplete version]

Videocassette Summary [1]
Title: The Community as an agent for Change: a series of videotapes about the native people of the Stony [sic] Creek Band.
Date: February 1979

Context: The Community as an agent for Change: a series of videotapes about the native people of the Stony (sic) Creek Band. Video produced by the Rural Resource Project, School of Social Work at the University of Victoria, 1979. Five women interviewed by an unidentified man (Q) include: Mary John (MJ), Sophie Thomas (ST), Celena John (CJ) and 2 unidentified women (A). Interview location: Stoney Creek reserve.

Introduction: Video begins with Mary and Lazare drumming and singing with other elders.

In Feb. 1979, the Rural Resource Project of the School of Social Work at the University of Victoria was invited to the Stoney Creek reservation to document their unique culture and to share their success in dealing with community issues especially those concerning the welfare of their children.

Identification of Vanderhoof, and the location of the Stoney Creek reservation

The Stoney Creek band encompasses 400 people. The band is a member of the Carrier Nation.

A: How the Carrier people got their name. Years ago, when a man died and the woman is still alive, they would build a big fire- they didn’t bury their dead in those days. They would put the corpse on the fire and burn it, while drums and dancing carried on; and this wouldn’t end until all was burnt. The widow would then pick up the ashes and put it in a bag and carry them wherever she went - for a year: that is how they got their name –Carrier. They carry their dead. When this year was up, her in-laws would hold a party for widow, if her people were good to her. They would dress her up and let her go. That is how they would treat their in-laws. That is how they were taught.

Q: In what ways did your people deal with problems before the welfare system?
MJ: In the old days when she was growing up, they didn’t have social problems. If there were problems such as quarrels or gossiping about one another, these [disruptive] people appeared before the hereditary chief and the watchmen- who were like councilors- like in a court. The chief would listen to both sides and then make a decision on how to solve problems. There were lots of ways they could solve problems. There was one man she remembered who was kind of like a social worker. After he had his tea in the morning he would go through the village into every house, and he would see to it that everyone had enough to eat for the day, and who was sick - he would do something about it. He would make sure people had enough food by getting others to give him some of their food and he would pass it along to the families who weren’t doing so well. He would give you a word of advice now and then. He was something like a social worker, he was really concerned about the whole village.

Q: How did the reserve as a community deal with problem children? Such as children who would stay out too late and cause problems for the parents.
A: The Chief would make a law for children who stay out too late at night. The Watchmen would take the children to Indian court and the Chief would fine them a $1. The children weren’t out late again. Things were strict back then.

A: They had severe laws. They would even have to kill [a troublemaker], or make that person go away – disown them when they did something really bad, like running around with another man’s wife. That was a crime and they would make them leave the band, or even kill them.

Q: You talk of your experiences as young girl growing up on the reserve. You talk about how self-sufficient you were with no reliance on welfare. What did you rely on?
CJ: The trap lines were just full. We had fishing rights – we could fish anytime we felt like it. We trapped according to season. We did berry picking too. We met all our provisions. All that was there they just had to do it and put food up for winter. It was hard but they got by. We would sell our furs and had money to buy any clothing or groceries they needed. We lived from the land. We had cattle, horses for transportation, and chickens and pigs - everything. We lived off the land. That was a good life.

Q: Young people today seem to have lost the ability to hunt and fish the way you used to; and a lot of the wildlife isn’t there anymore. Many people can’t get work and so rely on a welfare check. Do you think that is a problem on the reserve? They have a lot of free time with nothing to do.
A: Lots of boys graduate from highschool. The government spends lots of money on them. They graduate, they go back to reserve and have no jobs, they get frustrated and then turn to booze.
They need the help, they need jobs. There are no jobs here on reserve – nothing.

Q: How could we change the situation; the severe alcohol problems. What are some things you would like to tell social workers about the way they could help make a difference?
SJ: I don’t know how any social worker will help the people unless the people help themselves.

Q: Do you think things are getting worse?
MJ: This last year? I don’t think so. The drinking is getting worse. But I think the neglecting of children is not too bad, but the drinking is bad. A few people are drinking who have children.
But there are the regular ones.

Q: Some things were discussed at the Child Welfare Committee re: dealing with the alcoholic parents neglecting their children: that these parents shouldn’t just receive welfare, they should be made to do something for themselves like chop their own wood to keep their home warm. That would give them something to do so they wouldn’t be so bored.
MJ: That would help. She’s been thinking of all kinds of ideas. Why can’t they think of something that would pay for itself? One thing she was thinking about was raising fish. They are doing that in Duncan.

Q: Should the DIA maybe be involved in suggesting these sorts of things to help them use these kinds of resources?
MJ: Yes, to get rid of welfare system, they have to do something. [She is very much against welfare]. It has spoiled my people and they can’t undo it.

Q: What are your hopes for the future of your own people?
MJ: I hope someday they will smarten up.

Videocassette Summary [2]
Title: Mary John and Bridget Moran speaking at the College of New Caledonia [incomplete version]
Date: March 12, 1991

Context: Bridget Moran and Mary John speaking to students at CNC, specific class unidentified.

Introduction: Bridget identifies that she will make the introductory speech and Mary will answer any questions because Mary doesn’t like to make speeches even though she is very good at it….

Video recording breaks during Bridget’s introduction and resumes with MJ answering her first question.

MJ: …. She speaks about how free her people used to be. They could stop and make camp anywhere – this was no longer the case as all is private property. There are greater alcohol problems in north. They are holding workshops in Stoney Creek to help the young people. The older people know what to do, beadwork, etc. the young people don’t like to do traditional tasks, even for cash. The elders try to teach them. She has about 5 boys working doing wood for elders but they have no axe so she had to get one for them They are so poor on reserves. The elders try everything – elders tried a wood processing plant - for 10yrs they studied this. Had people from Switzerland and Germany lined up who wanted the wood but they still didn’t get anywhere….

Tape ends

Videocassette Summary [3]
Title: Mary & Lazare John’s 60th Anniversary Party – Part I [incomplete version]
Date: 11 June 1989

Context: Celebratory events for Mary and Lazare John’s 60th Wedding Anniversary, 1989.

Introduction: Party held in an auditorium. Head table in front of a curtained stage, decorated with a blue tablecloth. Streamers and pink, white and blue balloons provide a backdrop for the head table. Silver paper bells decorate the front of the table with a larger “60” sign on the front centre of the tablecloth.
There is a large wedding cake situated between Lazare and Mary on the centre of the head table. Pink and white balloons and streamers decorate the walls of the hall.

Video begins midway through the first dance between Lazare and Mary and ends soon after.

File consists of one 5.25" floppy disk, containing the following files:

• “Coreen” – Chapter Seventeen Draft “Coreen” re: the death of Coreen Thomas
• “Elders” – Chapter Nineteen Draft “Elders” re: the creation of the Elders Society to help preserve First Nations culture and customs
• “Eleven” – Chapter Eleven Draft re: the births and deaths of Mary John’s children
• “Fifteen” – Chapter Fifteen Draft re: building a school on the reserve; Mary John teaches Carrier to the attending children
• “Fourteen” – Chapter Fourteen Draft re: tuberculosis takes Mary John's children and other family members
• “Eighteen” – Chapter Eighteen Draft re: inquest into Coreen Thomas’ death and the impact it had on the community
• “Memorandum of Agreement”- Publishing agreement between Bridget Moran and Mary John regarding Stoney Creek Woman
• “Sixteen” – Chapter Sixteen Draft re: the effects of alcohol on Mary John and her family; how she vowed to never drink again after the death of her nephew- in-law
• “The Last” – Chapter Twenty-One Draft re: sickness affects Mary John’s life
• “Thirteen” – Chapter Thirteen Draft re: Mary John’s parents and their deaths
• “Title”- Title page for Stoney Creek Woman
• “Twelve” – Chapter Twelve Draft re: the Depression years
• “Twenty” – Chapter Twenty Draft re: Mary John wins Citizen of the Year; celebrates her fiftieth wedding anniversary
• “Epilogue”- Epilogue Draft for Stoney Creek Woman

File consists of one 5.25" floppy disk, containing the following files:

• “Chapter Seventeen – Coreen” - Draft re: the death of Coreen Thomas and the demand for an inquest
• “Chapter Nineteen – Elders” - Draft re: the creation of the Elders Society to help teach Carrier language and culture
• “Chapter Fifteen”- Draft re: the demand for a day school on the reserve; Mary John gains employment in a hospital because her family was financially struggling; she is asked to teach Carrier language and traditions at the new day school
• “Chapter Fourteen”- Draft re: tuberculosis takes a number of Mary John’s family members
• “Chapter Eighteen – Inquest”- Draft re: the inquest into Coreen Thomas’ death and the effect on the community
• “Chapter Sixteen”- Draft re: the removal of the drinking ban on reserves and the effect it had on the community; how Mary John vowed to never drink again after losing a family member in a train accident
• “Chapter Thirteen”- Draft re: the loss of Mary John’s stepfather and mother
• “Chapter Twenty”- Draft re: being Citizen of the Year; building a new home; falling ill, but still keeping busy in her senior years, particularly with the Potlatch House
• “Chapter Twenty-One”- Draft re: conclusion

File consists of:

• Letter from Jon Swainger, UNBC, Peace River / Liard Regional Office, to Bridget Moran re: visit and itinerary for trip to satellite campus (Jan.2, 1997)
• Letter from Rosalie Goldstein to Bridget Moran re: feedback from class visit (June 1, 1996)
• Package containing thank you cards from classes at Mackenzie Secondary School to Bridget Moran
• Card from Katharine Mansfield to Bridget Moran re: personal update (1998)
• Letter from Jackie to Bridget Moran
• Letter from student Elaine Hauck to Bridget Moran re: participation in CNC Convocation Ceremony (June 14, 1998)
• Letter of thanks from School District No.91 to Bridget Moran re: facilitation of workshop Stoney Creek Woman (June 24, 1998)
• Thank you card to Bridget Moran from New Caltec team, Simon Fraser University, Faculty of Education re: Moran's participation in conference "Diversity Honouring Differences" (1998)
• Thank you card from grade nine classes at Kelly Road Secondary School to Bridget Moran re: Stoney Creek Woman.
• Thank you card from Corey, with the Federation of B.C. Writers to Bridget Moran re: her comments (1998)
• Fax from Jacqui Ferry, Co-chair, Children, Families, Communities '98 Conference to Bridget Moran re: her attendance at conference opening ceremonies (May 14, 1998)
• Letter from Andrea Sanborn, U'mista Cultural Society to Bridget Moran re: thank you for gift (Oct. 22, 1998)
• Postcard from Roseanne Moran to Bridget Moran re: trip to Greece (Sept.11, 1998)
• Thank you card from Marie Alexander to Bridget Moran, CNC Board member re: her attendance at a farewell tea
• Letter from Violence Against Women in Relationships Committee to Bridget Moran re: thank you for speaking at memorial (Dec.10, 1998)
• Letter from Myra Rutherdale, Women's Studies at Simon Fraser University to Bridget Moran re: personal update (Dec.9, 1998)
• Card from Lorna Crozier to Bridget Moran re: appreciation for Moran's poetry (Sept.22, 1998)
• Card from Bev Dow, Adult Education Instructor, CNC, Fort Babine, to Bridget Moran re: request for Bridget to meet students (May 10, 1995)
• Card from Barb Dean, Prince George Public Library to Bridget Moran re: thank you for participation in "Roots and Wings '95 Conference" (Oct.26, 1995)
• Letter from Brian John Busby, of the Federation of British Columbia Writers to Bridget Moran re: her participation in BC High School Reading Pilot Project (Oct.16, 1995)
• Letter from Corey Van't Haaff welcoming Bridget Moran to the Federation of British Columbia Writers (Oct.6, 1995)
• Note and card of gratitude from a students to Bridget Moran; summary form of talk given by Bridget Moran to Kelly Road Secondary School students (Nov. 1995)
• Photocopy of letter to Tillaccum Library from Margaret Bradshaw (?) re: appreciation for book Stoney Creek Woman (Oct.7, 1990)
• Package sent to Bridget Moran from Dianne de Champlain re: student response to visit by Bridget Moran March 25, 1996; includes notes of appreciation and three student papers.
• Letter from Nan Dickie to Bridget Moran re: appreciation of workshop and of meeting (Jan.8, 1998)
• Newspaper articles: Photograph of Mary John with honourary UNBC doctorate, and Dr. Antonia Mills (May 30, 1996); "Time to pay tribute to the Earth" (The Free Press, April 21, 1996).

File consists of:

• Letter from Annette Schroeter, Exhibition Technician, Prince George Art Gallery to Bridget Moran re: Bridget's involvement with the exhibition entitled: "Creating, Preventing & Transforming: Art on the Prevention of Violence Towards Women" (March 17, 1998)
• Copy of "Prevention of Violence Towards Women" exhibition agreement between Bridget Moran and the Prince George Art Gallery (Sept. 17, 1997)
• Artist's biographies for the "Prevention of Violence Towards Women" exhibition
• Prince George Art Gallery Programming Schedule, Sept.-Oct. 1997
• Four copies of the publication created for the exhibition "Prevention of Violence Towards Women" in which is found an article "A Thousand Words" written by Bridget Moran. (1997)
• "A Cold Coming We Had of It: a collection of art and writing" produced by the Prince George Art Gallery and contributed to by Bridget Moran as literary juror to this project.

File consists of newspaper clippings:

• "Surrender" (The Georgia Straight, July 19-26)
• "The Kemano deal: scientists, salmon sacrificed" (The Watershed, Nov. 1993)
• "Carrier-Sekani people speak for the fish" (The Watershed, Nov. 1993)
• "Alcan bid rejected by Court"(Canadian Press, Sept. 26, 1994)
• "Kemano hearings concluded" (The Democrat, Autumn, 1994)
• "What's up with Kemano II" (The Democrat, Spring, 1994)
• "How Kemano deal came to happen" (The Prince George Citizen, Aug. 13, 1994)
• "Memos reveal Kemano project conflicts ; editorial comments" (The Prince George Citizen, Oct. 14, 1994)
• "Kemano battle shifts to Ottawa" (The Prince George Citizen, Dec. 9, 1992)
• "Scientists condemn Kemano deal" (The Prince George Citizen, May 27, 1994)
• "North must stick together to protect river" (The Prince George Citizen, Feb. 6, 1993)
• "Controversy clouds start of hearings" (The Prince George Citizen, Nove. 9, 1993)
• "Alcan explains contract" (The Prince George Citizen, July 15, 1994)
• "Fisheries chief stays out of Kemano controversy" (The Prince George Citizen, April 7, 1994)
• "Kemano hearings reconvene in city" (The Prince George Citizen, July 19, 1994)
• "Exemption on Kemano ruled illegal" (The Vancouver Sun, May 25, 1993)
• "Kemano opponents get federal cash" ((The Prince George Citizen, March 31, 1994)
• "Ottawa joins Kemano project inquiry" ((The Prince George Citizen)
• "Your Opinion" ((The Prince George Citizen, Oct. 28, 1993)
• "Kemano hearings almost at an end" (The Prince George Citizen, July 23, 1994)
• "Siddon proud of Kemano deal" (The Prince George Citizen, July 22, 1994)
• "Former fisheries minister testifies" (The Prince George Citizen, July 21, 1994)
• "Social, economic costs of Kemano described here" (The Prince George Citizen, July 20, 1994)
• "Siddon anticipated" (The Prince George Citizen, July 16, 1994)
• Editorial comment on the Kemano project by Carolyn Linden (The Prince George Citizen, July 16, 1994)
• "Pulp mill's effects debated" (The Prince George Citizen, July 13, 1994)
• "Farming issues raised at Kemano hearing" and "Float plane operators worried about project" (The Prince George Citizen, July 12, 1994)
• "Vanderhoof wary about Alcan plan" (The Prince George Citizen, July 11, 1994)
• "Natives seek..." (The Prince George Citizen, June 4, 1994)
• "Where will the power from Kemano..." (The Prince George Citizen, June 11, 1994)
• "Scientists testify at inquiry" (The Prince George Citizen)
• "Threat to Tweedsmuir Park predicted"
• "Protesters disrupt inquiry" (The Prince George Citizen, June 24, 1994)
• "Power struggle" (The Weekend Sun, April 23, 1994)
• "Council rates Nechako 'most endangered river'" and "Alcan finds no evidence of PCB contamination" (Lakes District News, May 18, 1994)
• "Siddon wanted at hearings" (The Prince George Citizen, May 20, 1994)
• "Weed growth fears expressed" (The Prince George Citizen, July 8, 1994)
• "Chemical threat to river feared" (The Prince George Citizen, April 14, 1994)
• Newspaper advertisement: "Five things you should know about Kemano Completion" (The Weekend Sun, April 23, 1994)
• "Retired scientist says he was told to support gov't" (The Prince George Citizen, May 12, 1994)
• "Kemano opponents rifle paper" (The Prince George Citizen)
• "Court rejects Kemano challenge" (The Prince George Citizen, Feb. 4, 1993)
• "Kemano probe called 'a sham'" (The Prince George Citizen, April 14, 1994)
• "Special Kemano 'deals' denied" (The Prince George Citizen, July 15, 1994)
• "Nechako warning 'ignored' in '86" (The Prince George Citizen, May 4, 1994)
• "Scientists say deal bad" (The Prince George Citizen, May 7, 1994)
• "Kemano in jeopardy, gov't hints" (The Prince George Citizen)
• "Kemano inquiry promise sought" (The Prince George Citizen, July 14, 1994)
• "Kemano fight pledged" (The Prince George Citizen)
• "Kemano report 'shocks' natives" (The Prince George Citizen)
• "Single moms worst off"
• "Kemano won't be shut down" (The Prince George Citizen, Jan. 20, 1993)
• "Your Opinion" (The Prince George Citizen, Nov. 25, 1992)
• "Kemano queries keep group busy" (The Prince George Citizen, March 25, 1993)
• "Kemano project battle promised" (The Prince George Citizen, Feb. 5, 1993)
• "Indians get flooding settlement" (The Prince George Citizen, March 17, 1993)
• "A move to damn cabinet action in dam controversy" (Vancouver Sun, Jun 24, 1993)
• "Your Opinion" (The Prince George Citizen, April 7, 1993)
• "Fort Fraser folk just let it all hang out" (The Prince George Citizen, April 10, 1993)
• "Kemano answers demanded" (The Prince George Citizen, April 5, 1993)
• "Nechako 'worth more than a few lousy jobs'" (The Prince George Citizen)
• "Indians gather to reclaim heritage" (The Prince George Citizen, July 7, 1993)
• "Kemano hearings hit the road" (The Prince George Citizen, July 25, 1994)
• "Stand rapped" (The Prince George Citizen, Jan. 26, 1992)
• "Kemano-gov't conflict claimed" (The Prince George Citizen, April 11, 1994)
• "Natives could join inquiry" (The Prince George Citizen, Jan. 24, 1994)
• "Gov't kills Kemano project" (The Prince George Citizen, Jan. 23, 1995)
• "The Kemano decision" (The Prince George Citizen, Jan. 24, 1995)
• "Alcan breaks silence: Kemano decision criticized" and "Long, tiring battle over for Monk" (Prince George This Week, Jan. 29, 1995)

File also includes:

• River Views: Newsletter of the Allied Rivers Commission, vol.1, issue 2 (May. 1992) including Allied Rivers Commission "Policies and Objectives" (July 10, 1991) and "Nechako River winter flow comparison"
• River Views: Newsletter of the Allied Rivers Commission, vol.3, issue 1 (Nov. 1993)
• Blueprint: "Tanizul Timber Ltd. T.F.L 42, updated to 93 / 07
• Brian Gardiner, M.P. Campaign '93 Newsletter
• Gardiner Report - Update by Brian Gardiner, MP re: Fed must act on Kemano.
• Handwritten note by Bridget Moran re: Kemano project.
• Newsletter for the Nechacko Environmental Coalition, Edition 1:14 (Mar/April 1993)
• River Views: Newsletter of the Allied Rivers Commission, vol.2, issue 2 (March 1993)
• Information sheet re: public review of Kemano completion project.

File consists of:

• Letter to Bridget Moran from the Welfare Rights Organization (1972)
• Newspaper clippings from the following newspapers: The Sun, The Vancouver Sun and the Province*Extract from the Minutes of the Vancouver city Council meeting of October 2, 1973
• Copies of "A Charter of Human Rights for Recipients of Social Assistance" (July 1973)
• Letter and candidate information package sent to Bridget Moran regarding election to the South Vancouver Community Resource Board
• Copies of paper "Poverty is Big Business" presented to Annual Meeting of the Canadian Association of Social Workers, June 1973 by Bridget Moran
• Copy of "Brief Committee on Integration of Welfare Services" by People on Welfare (?) August 1973
• "The Forgotten Poor: Who Are We?" by the Committee on Welfare
• Copy of letter to Harry Rankin, Chair, Social Services Committee from Bridget Moran on behalf of People on Welfare (July 8, 1973)
• An address delivered at the School of Social Work, U.B.C. on September 25, 1972 by Bridget Moran
• "Emergency Welfare Services" by People on Welfare (Jan. 24, 1974).

File consists of:

• Letter of suspension from R.J. Burnham, Department of Social Welfare to Bridget Moran (Feb. 17, 1964)
• Letter to Bridget Moran from R.M. Strachan, MLA re: copy of letter to Premier Bennett (Jan. 9, 1964)
• Newspaper clippings from: The Sun; the Province; and the Citizen
• Letter from H.M. Morrison, Chair of Civil Service Commission to Bridget Moran lifting her suspension (June 9, 1965).
• Copy of contract between Bridget Moran and Arsenal Pulp Press Book Publishers for the publication of Stoney Creek Woman (June 3, 1988)
• Copy of speech made by Judy Kennedy at Bridget Moran's Retirement Roast
• Copy of Ms. Moran's resume (1999)
• School District #57 Teacher Contract with Bridget Moran (Sept. 23, 1977)
• Writer's Contract and License between the CBC and Bridget Moran for the broadcast of 1 original story 10 min. in length (Dec. 20, 1979)
• Original copy of Bridget Moran's undergraduate [microfilmed?] transcript from the University of Toronto (received 1963)
• Typed letter from (Mary?) Martin to Bridget Moran (Nov. 15, 1974)
• Letter of thanks from CJOR Radio "Nightline" Moderator Chuck Cook to Bridget Moran (April 13, 1972)
• Letter of rejection from Western Producer Prairie Books to Bridget Moran for Where Winds Come Sweet (October 2, 1981)
• Three copies of Ms. Moran's School District 57 (Prince George) Employee Earnings Statements.

File consists of Misc. typewritten notes under the following titles: the name "Nulki Lake," indian medicine, alcohol on reserve, housing on reserve, T.B. on reserve, indian agent, the Watchmen, the Church, alcohol, and families on Stoney Creek; typewritten notes under the following titles: early life, ancestors, Mary's childhood (racism), Mary's childhood (menstruation), Mary's childhood (the 1918 Flu), Mary's childhood (on the trapline), Mary's childhood (the trapline), Mary's childhood (her first coat), Mary's childhood (Christmas), and Mary's childhood (camping out and going to a Potlach); typewritten notes under the following titles: Mary's school days, childbirth, school life of Mary's kids, Mary's marriage, Lazarre's mother, marriage - housing, marriage - children, marriage - shopping in town, marriage - finances, marriage - work, work - depression, Indian Agent, marriage - hard work, camping, Lazarre's cabin at Wedgewood, doing hides, social life, whites, survival, Lazarre's family, Indian Agent and department of Indian Affairs, politics on reserve, citizen of the year, Catholic school, hides, potlach, siblings, net fishing, and changes; Lejac School: Thesis "And Then We Prayed" (pages 1 - 9) and questions for Mary.

File consists of a videocassette (VHS) recording of Mary John & Bridget Moran at the College of New Caledonia, March 12, 1991.

Videocassette Summary

Context: Bridget Moran and Mary John speaking to students at CNC, specific class unidentified.

Introduction: Bridget identifies that she will make the introductory speech and Mary will answer any questions because Mary doesn’t like to make speeches even though she is very good at it. Bridget’s connection with Mary and with Stoney Creek Reserve: Bridget Moran (BM) came to Prince George in 1954 as a social worker and soon after went to the Stoney Creek reserve. At that time the Indian Agent was in control of reserves and social workers were only called on to a reserve if they had to remove a child that was been abused or neglected. The state of reserves was horrible. BM made a promise to her mother that she would at some point do something about the impoverished state of reserves. In 1964 she was suspended by the provincial govt. for speaking out against current social policy. After writing her second published book Judgement at Stoney Creek she met Mary through Mary’s daughter Helen. Helen felt that Mary’s life was typical and yet a bit more significant than the average native woman and so approached Bridget to write a book about her mother’s life. BM put it off due to her busy career in social work. About 1983-84 Mary got sick and BM was afraid she wouldn’t have chance to capture Mary’s life story. So she took her motor home out to Stoney Creek and recorded Mary’s story – Mary beaded, while she knitted and they just talked. Once the book was written, BM’s daughter Roseanne became BM’s agent. After inquest in 1976 she had started 2nd published book Judgement at Stoney Creek but her publishers were not supportive of publishing books about Natives at that time. BM then wrote Stoney Creek Woman (SCW) and published it; after which time Judgement was better received. SCW now recommended in schools. Since publication they have done many talks across the province. Writing SCW was hard but wonderful in that Mary was able to share her feelings with BM. When the book was coming out Mary was very nervous, it came out on Nov. 12, 1988. Mary read the book and was really angry about reliving what had happened to her people. BM talks about thoughts of a 2nd book re: Mary’s thoughts on the environment and her culture. BM gives Mary the floor for questions.

[Note: most student questions were inaudible and so only replies have been noted below]

MJ: She was very upset about the Supreme Court decision. She speaks about how free her people used to be. They could stop and make camp anywhere – this was no longer the case as all is private property. There are greater alcohol problems in north. They are holding workshops in Stoney Creek to help the young people. The older people know what to do, beadwork, etc. the young people don’t like to do traditional tasks, even for cash. The elders try to teach them. She has about 5 boys working doing wood for elders but they have no axe so she had to get one for them They are so poor on reserves. The elders try everything – elders tried a wood processing plant - for 10yrs they studied this. Had people from Switzerland and Germany lined up who wanted the wood but they still didn’t get anywhere.

BM: People are now living better in Stoney Creek. When she first visited a reserve tuberculosis (TB) was rampant. In 1954 so many people had TB and they were all treated away from home. This left people at home (mainly women) to raise the children by themselves. We have social network now that was not existent in ’54. Still compared to the majority of society, reserve conditions are comparable to living conditions in the 3rd world.

MJ: Some reserves like Ft. Ware are just desperate. One night staying in a medical house, a child 10 or 11 was wondering around at night in the rain. When they got up in morning and he came into the centre and had breakfast. They asked him why he was outside all night. He said he was trying to catch horses. This boy was enamored with the cowboy hat and leather jacket another boy there was wearing. This other boy told him he would buy a hat and coat for him when he returned home. By the time the package was sent, the young boy was dead from sniffing gas.

BM: People are depressed and alcohol and drugs is one way to cope

MJ: Men drinking early in morning, she talked to them. One guy hadn’t worked a day in his life. She asked him why he drinking. One guy says he just drinks once and awhile that is wasn’t a problem. The other guy left as didn’t want to hear the truth. She says they need a job – something to live for.

MJ: She tells children to get educated and then come back to the reserve and help their people - like Eddie John and Archie Patrick did. [Discussion on environment]: The Elders group comes together and talks about environment: how the earth is being stripped dry. This worries them. The animals are not there. Years ago, they were so poor, they just had basic food. Their cupboard was in the bush, they were so busy trying to make a living while the men were out logging trying make money. The men logged by hand and the land still looks untouched. That is how they earned a living, and the land is not scarred.
Years ago people were not fearful of sickness, there was no sickness, and there were hardly any accidents as everyone was so used to the bush. The only thing her people feared was starvation. After the 1918 flu many orphans were left. One old lady took them in and had hardly any food herself. In the spring she had a cache in ground she had buried there. She sent 2 children to it to dig it up. When the children brought the supplies back to camp the old woman gave ½ fish to each child. They were like hungry dogs. The elders keep telling people, when hunting/fishing don’t waste anything in fear of starvation. One old lady said they were starving and went into bush and found mouse droppings and even that they cooked. With a moose, you eat all of it, right down to the marrow.

MJ: The elders organized themselves and did workshops to learn how to help their young people. Many deaths among young people.

BM: Suicide rate among natives is 2-3x’s higher than among non-natives

MJ: The elders have tried everything to help with the problems of young people. But the youth drift away as they have no interest.

BM: One of the psychiatrists she talked to said that one of the best preventions for suicide is for kids to have a goal to work towards. Native youth have no goals, no education, no jobs, nothing to look forward to.

MJ: Her daughter doesn’t like to be on welfare. She was searching for job. The Elders gave her a job watching over traps but this had to be shut down due to lack of money for furs. She then put her name in as a janitor for the highschool in Vanderhoof but was turned down. MJ furious because they [the white people] in that school wouldn’t even let her daughter clean up their shit!

BM: Northern communities with large native populations, like Fort St. James or Vanderhoof, rely on the money brought in by the native community; yet most businesses don’t employ natives. The natives have to realize their own economic power.

MJ: The elders started a bingo night and were going to hold a fishing derby. They sent a young man into Vanderhoof to find donations for the derby. He went to the Elks club and was told he’d get nothing there because Stoney Creek took away their bingo night. Her people had supported them [the Vanderhoof bingo night] for years and years before, but as soon as the natives had their own bingo night they were not supporting the one in Vanderhoof anymore.

MJ: She told her husband she was going to PG to talk about the book. He has no problem with it.

BM: Lazare doesn’t read or write.

MJ: He went to school at Lejac for 2 years. Now all he can do is sign his name. It’s sad.

BM: Joanne Fisk just completed PhD, she teaches at Dalhousie but she used to spend summers in Stoney Creek and she did her thesis on Lejac. Her thesis was that residential schools were of some help to girls but were disastrous for boys. The girls learned to read and write; while few boys came out of residential schools who could read or write. All they did was hard work out in the fields. When preparing for Judgement, she spoke with Coreen Thomas’ father. He attended Lejac for 6 years, he was beaten and worked like a horse, and he couldn’t read or write. He cried for 2 hrs when BM told him she was going to write a book about his daughter. Sophie Thomas, however, felt she learned a lot out of Lejac – how to sew, read and write and make bread. Men learned nothing to help them make a living.

MJ: Last fall, there was a conflict between town and reserve children. Vanderhoof citizens didn’t want reserve children attending the town school. It cooled down. The school on reserve only teaches kindergarten, and grades 1-3.

MJ: Her daughter-in-laws, Gracie and Mary are teaching. The elders are going to have a summer camp at Wedgewood fish camp. It is going to be a survival camp.

MJ: They have dancers. They try to revive the language and culture. There aren’t too many storytellers. Selina and Veronica are two elders who are good storytellers. She’s going to try and get hold Veronica and tape one of her stories, she has taped 3 of them already. The elders are training the teachers (of language) and working on dictionaries and some books.

MJ: The population on her people is about 500 and increasing. Most people are out in towns, like Vanderhoof, and PG. There are about 400 people living on reserve but housing is really bad.

MJ: She says her people were trying to get a grant to get money for wood processing. The Swedish people had their own plans. There was a place on reserve with a railroad that was all set up for wood processing but the DIA had a problem with the funding. The band hired a consultant in Burnaby to put their proposal together. The DIA said they would hire Price Waterhouse to study the study the band produced and there it stayed.

MJ: Her son Ernie started logging on the reserve in ’78 or ‘79. He hired boys from the reserve. Somehow DIA got in and said his work was a conflict and that he couldn’t log on reserve. He already had all the heavy equipment. Her son-in-law, a white man, a businessman living on reserve had helped Ernie to get all this machinery. After the DIA came in, they took this logging business away from him, he lost his machinery. He was so desperate, she thought he would commit suicide. He left for Fort St. James. She was so worried. The DIA needed him to sign some papers but a friend they had within the DIA told Ernie not to sign these papers so Ernie ran. Mary was so angry at the DIA she felt ready to kill, she even had a big rock in her hand when the DIA came looking for her son. Her daughter told her not to do it. Ernie refused to sign. He lost all the machinery. That is where the DIA puts us.

BM: CBC did a series after Oka, looking at Natives across the country trying to start businesses, and in every case they were sabotaged. As long as natives are poor and uneducated, a lot of people in DIA have good jobs.

MJ: Reserve stories pretty hard. Her people tried ranching, they had 150 head of cattle. Years ago an Indian agent, a good man, told her to start ranching on reserve. He’d give them so many acres on CP land
– “certificate of possession”. Some people still have CP land and they can do what they like with it, but they can’t sell it.

BM: There are divisions among natives. She was interviewed by reporter to talk about how there wasn’t one cohesive voice speaking for all natives. She said that was hard, and that natives, as with white people, don’t speak with one voice – just look at the Legislature. Different groups among natives? Of course.

MJ: Years ago, one family lived in one house and got along. It is not the same anymore - family separates so much. Children are taken away. When she got married she lived with 3 families in one house. Long ago there would live one clan in one long house and everyone got along.

MJ: In 1970, her people were allowed to send children to catholic schools in town only. The children were not allowed in public schools. So she went to Ottawa to lobby for the freedom to send native children to any schools they want. She talked to Chretian, the then Minister of Education. Since then they have had that freedom.

MJ: Some families have tried everything: Christian schools, public schools. She’s not sure where they are sending children now - public school is a bad influence! (laughs). Families often sendthei children to Christian schools. There is a high drop out rate. She’s not sure why. In public schools children have choice of what to take. Young people are not “with it”. When children graduate…she took some teenage dancers to Missouri one year. She asked these children where they were, and some said USSR and she says they are not “with it”. They didn’t know anything about the country they were in.

BM: Recently she spoke with teachers and found out that 20% of students at PGSS are now native and yet there is not one native teacher. She found in last 5-7 years, more native people have been coming to PG so as to give their children a better education. But the education system isn’t supportive of them and their children go under. There is one native counselor at PGSS - that’s it. Teachers they talked to spoke to Mary about the differences and frustrations they had with the way native children were raised; such as how native children will look at the floor when speaking to teachers and will then get into trouble.

MJ: Children are taught not to look into eyes as this is like a challenge to the person speaking. They must look down at their own feet and humble themselves. That’s a problem. She says they have to trust [the teachers?]. When a native student is in school and having problems, it helps them to be able to talk to another native person.

MJ: Trust is hard with white people.

MJ: As long as there are reserves, people stay on reserves. Natives get lost in society when they go to towns.

MJ: She will go anywhere to get what she needs from the bush. In the bush she feels close to the earth and at home, she doesn’t feel that way in PG.

BM: Mary and her went to Vancouver in the spring of ’89. Mary stayed with her daughter-in-law at UBC and she couldn’t wait to get back to reserve to find something to do!

MJ: She couldn’t do anything, it was just like a chicken coop. You can’t work outside. She would die if had to stay in a place like that.

BM: The chances of native culture surviving is so much better now than it was 30-40 years ago. It came close to dying out. There is now a pride in being native and an interest in being native that wasn’t there when she started in social work. Back then people were almost ashamed of being native.

MJ: She agrees with Bridget. Many times she was ashamed of her food, the way they talked, everything was against us. Many young people she speaks with are coming back to reserves. In the ‘20-‘30s, her sister-in-law married a non-status Indian and from then on felt she was different because she could go to liquor store, etc. She became ashamed to be seen with Indians. She wouldn’t talk to them on street but would accept them in her home.

MJ: In the potlatch system, her sister-in-law is a higher rank than she is. It would cost MJ a lot of money to raise her status within their clan system. Her sister-in-law is a spokes person in their clan but she had to pay for it. She was given a name and a song. She has to look after her behaviour and all that. She asked Mary to make a blanket for her son many years ago. MJ had been watching him and he wasn’t behaving well. Finally she made that blanket but for another person because he wasn’t ready. He has to behave himself.

MJ: Her children would take her clan, not Lazare’s clan. You cannot marry into your own clan – they are like brother and sister, if that is going to happen they have to separate from the clan.

MJ: They are trying to include all young people. They have a white man married to a native girl, who is very active with the elders and he is a drummer now. They are going to initiate them into her clan.
Another one is also very good with elders. His grandfather is pure Indian but married a white women and so lost much native blood. But now he wants to learn all about his culture. She has all his grandfather’s regalia as he had no one to receive it, but she intends on giving it to his grandson.

BM: The culture is still alive at Stoney Creek. Things are still done in the old way. It is sad that the non- native world cannot see this culture alive.

MJ: If you have a problem, you would ask the family in opposite clan to help you. Such as money for a sick child to go to Vancouver for operation. Or with a funeral, like when her daughter Helen died, people helped her. People helped out while she was watching daughter in hospital, then they paid for the funeral. One year later, her clan put up potlatch and paid back all that was done for her family. In the clan system there is always someone to help.

BM: At the potlatch she attended their were clan members that came from all over BC

MJ: No negative things came from publishing this book. Although one doctor, Dr. Mooney said there wasn’t separate wings for whites and natives at the Vanderhoof hospital. But she remembers this as so.

BM: As a social worker she saw separate wings. She only had one negative encounter with Dr. Jolly – a good friend of Mary’s and of the native peoples around Stoney Creek. She went to Nanaimo for a signing and saw Dr. Jolly there. He said he was angry about the book and wanted to know why, if there was racism, didn’t MJ go and talk to someone. BM asked him who MJ would talk to, the Mayor? She explained that when you are repressed you don’t feel you can go and talk to someone in power. He felt Stoney Creek had been so wonderful for him and the knowledge of this racism distressed him. With her second book, nothing bad yet has come out of it, yet she’s heard nothing really out of Vanderhoof. Most people accept that there is racism and take it from there. Going to Vanderfhoof with Mary is like going to Vanderhoof with royalty. Her own reserve is also very proud of her.

MJ: Indian people are very shy and she wondered how her people would react to the book. Everyone who read the book liked it.

BM: 100’s of people told her that after reading the book they just didn’t realize the situation. Mary’s life has then broadened their understanding of what it meant to be native and a native woman.

MJ: She speaks to her sister-in-law or Veronica about the old days and the young people.

MJ: The reserve has a special constable from the Queen Charlottes who comes and visits her all the time. He is native but he is scared of the Carrier people. She tells him he is welcome, and to feel at home. His boss had told him to go from door to door on the reserve to see who’s living there. He doesn’t want to and she tells him not to, unless he’s asked in. His boss came to see her. She told him that plan wasn’t good and he listened.

BM: Mary has a daughter-in-law who is in the RCMP in Ft. St. James.

MJ: She was in Vancouver working in dispatch. She came home, but now she’s in Regina for more training.

MJ: Her people still have the RCMP out for salmon feast every year. They like it better at Wedgewood. She cooks bannock over the fire.

Instructor: Thank you very much.

Clapping from audience.

File consists of a videocassette (VHS) recording of Justa Monk giving a talk to a UNBC Carrier Culture Course (First Nations Studies 163) on October 24, 1995.

Videocassette Summary

Context: Justa Monk speaks to students in the UNBC Carrier Culture Course (First Nations Studies 163)

Introduction: Justa Monk is seated at a table situated at the front of a lecture theatre (?) speaking in a lecture style that ended in a question-answer format with several students in the FNS 163 class. The videotaping does not commence from the beginning of the lecture as there is no introduction to Justa Monk by the instructor and there is no immediate indication as to who the instructor is.

Justa wrote his book because his elders requested him to, and his people requested him to share what he went through and what alcohol had done to him. So he thought about it. Throughout his leadership, many people talked with him about their alcohol problem and how they couldn’t get out of the trench they were in. He wrote the book to tell them that ‘yes’, they can get out of the trench and that ‘yes’, they can change. Other reasons why he wrote his book: when his people get into trouble, they often classify themselves as a ‘nobody’ – when they read his book, they see the trouble he went through: first, at young age, when he started drinking after he left residential school. Then as he grew, it got to point where he couldn’t control his drinking- where he was blacking out and didn’t remember why he was in jail. When he got drunk he was a fighter, even though he was small. He didn’t care. He would work everyday and fight every weekend. Growing up on reservation, there is no choice as to future and not much to do so many turn to booze. Every time a friend or relative had alcohol they would share it with their next closest friend or relative. In his family, his brother came over to the house to invite him to drink over-proof rum with him. He blacked out, killed his brother and spent time in jail. He was very suicidal. He didn’t want to live after what he did. His lawyer talked to him. Upon his release he thought he lost the respect and love of his family and his community. It surprised him that he was forgiven and that he had a future in his life. It was hard. It still bothers him after 29 years.

When he came back to his community the elders came to talk to him about his leadership qualities. He didn’t know what they were talking about. The elders told him that in past he made mistakes, but that he can iron out his mistakes and show his leadership and that’s what happened. He became band manager, then band manager and chief,and then chief and so forth. That is why he wrote that book.

‘Yes’, he listened to his elders, ‘yes’, he was a drunk, ‘yes' he made a mistake because of alcohol. He came out of his trench and became a leader. There is hope to change if there is a wish to change.

He also wrote his book because no one in his territory, except Mary John, had been able to share with non-Indians the way of life they lived - off the land. He grew up on an isolated reserve, and lived off the land. He didn’t understand English until he went to [Lejac] residential school. It’s really hard to make people understand today, what First Nations people were like in his day. In his family there were 11 of them. His father made something like 50 cents a day to support them all - it was really hard.

When Justa went to residential school, he didn’t know how to speak or understand English. His parents didn’t go to school at all. His Dad knew some English because he worked off reserve at a lodge. On his first day of residential school, he asked his brother why they were taking away his clothes. A priest smacked him and told him ‘he was not to use that language around here’. Residential school has done some harm, a lot of harm, to his people. On the other hand, he cannot totally criticize these schools as they disciplined some people – many people in leadership positions today grew up in residential school. Residential schools were told by the government to make assimilate the children and make a white person out of a brown person. He thinks they went about it the wrong way. That is where the frustrations of First Nations people come. You see and hear about abuse. His people are suffering from the consequences of the stupidity in the way they tried to make his people assimilate. Because of that, there is abuse going on amongst his people. Aside from that, he one of lucky ones to go home and retain language and culture: now he can live in 2 worlds – the world of the white man and the Indian world.

Culture-wise they were taught to respect. Mom was boss in house. If they didn’t do what mom said, dad would punish them but his parents wouldn’t lay a hand on the children. They taught children how to respect the land, and other people. They taught him how to use the land. Sophie Thomas, elder who does Indian medicine in Stoney Creek lives the belief that every time you take something from land you replace it with something. When Sophie takes things for Indian medicine she replaces it with tobacco.

He wonders if his people will ever have the opportunity again to hunt and fish anywhere they want. He doesn’t think so. When people started warring about the land there was a lot of bloodshed in the early 1900s before the Europeans came. His people worried that there were too many dead amongst the Indian people, and they had to do something about it. In 1921 they came up with the idea of potlatch as they needed peace amongst the people as there was too much bloodshed. To him ‘potlach’ means respect, love and sharing. If you’ve done something to wrong your neighbour instead of fighting, clans would call a potlatch right then and invite all. They would put the fighters in the centre and each were told no more fighting. This still goes on. There is also a potlatch for death of people. There are four clans in a potlatch: caribou, beaver, frog and bear (?)

A long time ago First Nations people fought for land but they had respect for land; that is why they had to protect the land and kill one another for it. If someone trespassed without permission, they could die. People talk about self-government today. The young generation of his people didn’t even know there was self-government amongst their own people, that they controlled their own people. They had no government programs, they were living off the land and controlling their own people. They used to have Watchmen, who looked after the community. The 1 and only person they had to answer to was the hereditary person, who overlooked the territory, their lands. So when someone did something they weren’t supposed to do, that person went in front of the hereditary person to receive a punishment. He was taught that boys weren’t even allowed to kiss a girl, without proving to her family that they were a good hunter and provider. If they did, they would be held up to all and embarrassed. They might be beaten if they still didn’t understand their punishment. They may also have been banished. No one would protect this person, not even their immediate family as everyone knew that the person did wrong and was receiving the correct punishment. His people had their own controls and justice system. Self-government - if you lived in late 1800s / early 1900s – was very different from how it is referred to nowadays. He wonders if leadership and his people really know what they are talking about when talking about self- government.

Land claims and the treaty process – he was told by his elders not to say land “claims” but rather the land “question”. Many people are scared about the land question. Different political parties say different things and people are getting really confused. The whole land question is referring to the fishing, hunting, burial, berry picking, fishing habitats: the grounds where his people used to make their living off the land – this is what the elders are talking about and want to protect. The clans are talking about traditional territories. Many people lived off the land until 1970, therefore their people are still living off the land. There are many traditional territories still out there.

He considers himself an inmate of Canada – a jail bird. When the Hudson’s Bay Co. first started, the government started to make reservations. They gave so many acres to First Nations people as ‘reserves’ and they put a number to each reserve. As they put people onto the reserves, they also ‘branded’ them with band numbers and put ‘guards’ over them – aka the “DIA”. His people had no input. They were given programs and free education etc and were now labeled by non-natives as bums who pay no tax and receive free programs – but they had no input.

You look at the Indian Act you can see that land doesn’t belong to his people. Even the reserve isn’t theirs. They don’t own anything, yet they are known as the First Nations, the First Peoples. They live in that little jailhouse. They receive their free programs and some are very beneficial to his people, but he wishes they had a say. Land claims are not dangerous. Justice must be cleared up. Once this is done there will be a big opportunity for their future children to have a better life. They must get this uncertainty out of the way. That’s what he’s trying to do. He believes they need a chance to have their say regarding things that are happening around them. To be able respect the culture they are from, and to recognize who they are they must clear the air. There is a lot of frustration out there, especially within the younger generation. He has been taught to have patience and respect. In the early ‘30s in Fort St. James, the dirty ‘30s, his dad taught him to share what provisions they had. People still thank Justa for that kindness of his parents. He believes starvation is coming due to dwindling resources and too many people. He says everyone must set aside their differences re: the land question and see what can be done to change it for the betterment of the children. If the government would deal with the land question openly and in fairness, it would be resolved. But they want to lie about things. You need to treat everyone fair. That is the way he sees the treaty process. He wants to get rid of the Indian Act and draft something that will be fair to everybody.

Kemano II (KII) is something no one follows up on anymore. In 1989 when he was general band manager, he went to court in Vancouver with many elders. The court threw them out. He fought KII so hard because he knew that when you kill the river (the Nechako), you kill all that is in it. When a river dies there is no more salmon. If the Nechako died, the Stewart River would die and then Stewart Lake would die too. And if the Nechako was gone the Fraser Rriver would be drained down. KII just looked at reversing the Nechako but it didn’t look at the affect it would have on other waterways. That’s why he fought so hard. Justa’s mandates a chief: 1) to get land claims on the table again; 2) to kill KII; 3) to get rid of the DIA office in PG; 4) to get education for their people. He fought KII not because they didn’t like Alcan – it was their way of life that was going down. There is not only salmon in the Nechako – there are many species which were feeding his people. He fought KII legally through funds from his people -
$1.3million. He is proud they made the decision not to go along with the project. This topic he touches upon briefly in his book.

[Note: It is very difficult to hear many of the students’ questions. Most questions as they are identified below are summaries of what was believed to have been said]

Q: How can he belong to 2 clans?
Justa: He belonged to mother’s frog clan when he was growing up. Then one day the caribou clan asked him to go out and invite people to their potlatch. During this potlatch he was asked to sit in middle between clans. The spokesperson for caribou clan said they were going to “buy” Justa Monk. One of the caribou elders said Justa’s father is a caribou and so they want him as a caribou and take him away from his mother’s frog clan. His dad was very happy about this, but his mother was upset. The beaver clan then planned a potlatch and asked him to invite people to their potlatch, and again he was asked to sit in the middle as they wanted to buy the other half of him. So he is also part of the beaver clan. He was bought out of respect due to his leadership qualities. He used to help his elders a lot ever since he was young and that is why his leadership was recognized.

Q: Where are your kids, and what clan are they?
Justa: They are at home. The kids belong to his wife’s clan – Caribou. He adopted 2 children: a daughter and a son.

Q: You want to look ahead, what do you want to bring with you?
Justa: You can’t turn back the clock and live off the land again. Some people don’t even understand their own language. To live off land, and do potlatch all the time – you can’t do it. These cultural events are disappearing. He wants to make his culture and the white culture work together in order to make it work for his young people. With technology the way it keeps going, his people have to get more education.
There is no chance for them to go back. With clear cutting, his people can’t even trap anymore. So it is better to set it up, so that Canadian and Indian culture can work together.

Q: How do you see the land question getting settled?
Justa: In traditional territories, there are only some places we can hunt for bear and dear. They hang out between willow and poplar trees. When logging we have to leave something for animals. If they don’t have shelter they won’t last long. In traditional territories, we need to leave those places alone so the animals can survive. We must all have a say in how the land can be used properly – it needs to be a join venture.

Q: If land claims are settled, people in the DIA would lose their jobs. Maybe this is why they are dragging their feet?
Justa: If land claims were settled, yes, 40-50,000 people might lose their jobs. The government would save a lot of money.

Q: How would you model your people’s government?
Justa: Don’t want to repeat something already done. For their money, they would chose the best way for them.

Q: re: logging [inaudible]
Justa: They are not going to clear cut. Selective logging has worked in past. The government is going to run into trouble by clear cutting. At Nakalak Lodge, if you look at both sides of hill in summer, you wouldn’t know it’s been logged because it was selective logged. You can’t even see skid roads. If it (destructive logging practice) keeps going the way it is now, there is going to be winds that are going to be damaging to us.

Q: re: spiritual practice as it relates to logging
Justa: There are certain areas in their territory where spiritual things happen and so these areas wouldn’t ever be touched. His elders would look at the territory and identify which areas are to be protected. You must involve grass roots people in the selection process. We don’t have medicine men and women they way the used to – they no longer exist.

Q: re: difference between statistics released by the government and those produced by Justa in his book. Justa: Don’t listen to what the government has to say. His people are not dummies, they just have nothing to do and are sitting around on reservation.

Q: Do you pay other people to build housing on reserve?
Justa: We build our own houses and have our own electricians. Once the land question is settled he thinks a lot of joint ventures can be developed that will get his people off welfare.

Q: When your traditional areas are under the administration of his own people, would there be restricted access to these areas by non Indian people?
Justa: He didn’t think so. We would need to develop how to use the land and how to share it. But there would have to be some controls over the land somehow so it wasn’t abused.

Q: There must still be a lot of hunting and trapping even if a person can’t live off land anymore
Justa: Yes, many people are still hunting and trapping.

Q: How do you think social problems for your people can be fixed?
Justa: On reservations or in the city we need to start teaching our children way of life their elders grew up with. Right now they have TV, drugs and alcohol and that is distracting them. His people have to make time for the children. He regrets bringing TV to reserve when he was band manager.

Q: Are there any female band leaders?
Justa: Yes. Like the BC Indian Chief – Wendy Grant, he nominated her. A long time ago no there were no female band leasers as the women were at home with their children. Men were more up front about leadership.

Q: It seems that the native community can heal itself. Non-native communities spend a lot of time trying to heal native community but from his readings he thinks native communities can heal itself.
Justa: Settling the land base is required. When he was band manager, he made 5 emergency trips- suicide related- in one day; so he believes healing and pride will come back when the land base is settled.

Q: In the Artic, people control hunting and fishing via co-ops.
Justa: His people control their own hunting by season. No one is trigger happy. No one shoots just to shoot.

Justa: He is currently working with Northwood to educate First Nations peoples and teach them about Northwood sawmills etc. He is also finding out trapping takes place so Northwood doesn’t log there.

[Extensive question/answer period ensues whereby logging and wood processing techniques, ventures and technology on reserve and off are discussed.]

Justa: He is now taking a rest from leadership as he had done it for 25 years. Now he is starting to understand the people around him as he was being brainwashed by government after having to deal with them for so many years.

The instructor thanks Justa and gathers up her class to take them to the First Nations Centre.

Tape ends.

Audio recording is the continuation of an interview by Bridget Moran with Ken Rutherford, educator and former municipal politician of Swift Current, Saskatchewan and later ran for the NDP in Fort George, BC. Rutherford discusses his involvement in politics in Saskatchewan, and subsequent move to Prince George, BC and interest in politics in BC.

Audiocassette Summary

• Recalls the 1953 federal election when he ran unsuccessfully as CCF member for Swift Current, Saskatchewan
• After election decided to move to Vancouver; started looking for jobs and took teaching job in Prince George, BC
• Describes living conditions; living in cabin in Fort George and their early neighbors (Milners (sp?) in Prince George c.1950s
• Recalls running in BC elections 3 times unsuccessful
• Discusses MLA Ray Williston and the Wenner-Gren election issue
• Discusses his thoughts on the current NDP; regarding the issue of Senate abolishment and what he sees as ‘undemocratic policies’

Audio recording is an interview by Bridget Moran with Paul Ramsey. At the time of this interview (December 1995) Paul Ramsey was serving in the BC provincial government (NDP) as the Minister of Health and Minister Responsible for Seniors, a post he held from September 1993 to February 1996. Bridget Moran interviews Paul Ramsey on the state of health care in Prince George. Moran notes in the interview that this material is for an article that she is writing on the crisis in health care in Canada.

Audiocassette Summary

• Paul Ramsey discusses why doctors have left Northern BC; specifically the case of orthopedic surgeons leaving Prince George
• Ramsey discusses burnout by physicians, more money in private sector
• Ramsey discusses the impact of a two tier health care system in Canada; the treatment of health care as a ‘consumer good’
• Ramsey compares the Canadian health care system with the U.S. health system
• Discusses specific case of doctors in Prince George – re. the direct billings crisis in 1993
• Ramsey describes changes in medical training; specialists versus general practitioners
• Budget – cost of health care $6.6 billion – 1/3 of provincial expenditures; expecting cuts in health care by spring 1996
• Expands on what he sees as the federal government’s view of universal health care in Canada; including views of individual politicians, both federally and provincially.
• Bridget provides her views on the pitfalls of a two-tier health care system based on personal experiences and family members’ health care history
• Ramsey provides his views on the British Columbia Medical Association
• Ramsey discusses cases of Prince George doctors who started direct billings to patients and settlement of cases

Audio recording is of an CKPG-CBC affiliate recording at the Supreme Court in Prince George regarding the 60th anniversary of Judge J.O. Wilson being called to bar.

Audiocassette Summary
Scope and Content:

• CKPG-CBC affiliate recording at the Supreme Court in Prince George
• Justice Harold McInnis talks about Judge Wilson’s achievements and his career On the 60th Anniversary of his being called to the bar
• Other members of the Supreme Court congratulate him on his anniversary including Judge McInnis & Judge Stewart
• Judge Wilson recalls his early years practicing law

Audio recording is of an interview by Bridget Moran with Margaret [Granny] Seymour at the PG Hospital in 1962. Moran later noted in another recording that the interview with Margaret Seymour was part of her social work. At the time of the interview Granny Seymour states she is 109 years old and says she is to celebrate her 110th birthday in June.

Audiocassette Summary

Scope and Content: Interview continues between Bridget Moran and Granny Seymour

• She talks about hard work that she performed at the [HBC] store
• Granny describes trapping at her own trap line
• Sometimes had more on her trap line than her husband had on his
• Talks about birth of her children at Hudson’s Bay in Ft St James and having to birth them on her own or with the help only of her sister [Nellie?] – as there was no doctor available
• Very skilled in medicine
• Everyone came to her for help
• Lived at Hudson’s Bay Post in Fort St. James
• Talks about employment
• Describes early South Fort George – when there were no houses at all; early residents including Charlie Ogmann [sp?]
• Granny notes her children never went to school but learnt quickly
• She learned how to speak French as her father was French
• Granny speaks about her mother – who is described as an “Indian Princess”
• Talks about husband Billy Seymour’s work; Granny describes building her own house at Fort George cutting and hauling down trees by hand

Tape ends

Audio recording is of an interview by Bridget Moran with Margaret [Granny] Seymour at the PG Hospital in 1962. Moran later noted in another recording that the interview with Margaret Seymour was part of her social work. At the time of the interview Granny Seymour states she is 109 years old and says she is to celebrate her 110th birthday in June.

Audiocassette Summary

Scope and Content:

• Talks about a flood in Fort George
• Went on a canoe from Fort St. James to Fort George
• Clothing and food that Granny Seymour grew up with
• Living at Fort St. James
• Discusses the poverty of the First Nations after moving to Shelley
• Discusses the priest who came to the reserve often
• Would cook dinner for the priest as often as she could
• Discusses memories of being a child and living in Fort St. James
• Traveling to Vancouver
• Police presence in Fort St. James – no police; She notes there was no police presence – the HBC boss provided policing. Recounts memories of one native at Ft St James who killed his boss
• Traveling to Fort Fraser by dog team
• Step dancing – remembers dances at Ft St James with the HBC crew
• Cleaning houses - Remembers taking care of house at Hudson’s Bay fort in Ft St James
• Health – talks about her health Visitors to Granny – Priest comes sometimes [to visit her now at the hospital]
• Did not go to school
• Discusses memories of her parents James Bouchey and her mother and her siblings
• Seymour’s first husband worked for HBC Ft St James was a white man Edward Flameau- unhappy memories of her marriage
• Seymour’s second husband was Billy Seymour – happier memories
• Getting caught in a forest fire and a big storm coming from Ft St James
• Talks about looking after Hudson’s Bay store and trading for sugar/tea

Tape ends