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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 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:

• 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]

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.

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).

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 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
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

Context: Recording is the continuation of earlier sessions by Bridget and Mary John talking about her life – appears to continue on from the other tape sessions numbered to #8 [Accession # 2008.3.1.211.4]

Side 1: “Mary John #9”
0’05” Bridget interviews Mary John and asks about Mary John’s grandmother who lived at the reserve at Fort George. Mary notes that her grandmother was sent back to Fort George and then to Stoney Creek after husband died. Her Grandmother remarried; she died in the 1950s. Mary talks about her grandmother’s marriage with Za (Jean) Paul – that was not an arranged marriage; her Grandmother “she had a hard life”

4’00” – 7’30” Mary Johns’ mother married Johnny Paul – not arranged; Mary notes that she was born in Fort George. Mary lived with her Grandmother Ann on reserve in Fort George. Mary then talks about her sister Bella – who married Mike Ketlo (sp?) and their children. She died of tuberculosis in the 1950s.

7’40” Bridget asks about the Mission School in Fort St. James – near the church “that is on Mission land” Which is where the village originally started. They talk about the church’s history briefly.

9’00”-14’00” Bridget asks Mary about her schooling at Lejac – Mary says they had reading, writing, arithmetic, penmanship and history. There was no science taught. Mary then describes the routine at Lejac. Doing chores and then breakfast at about 7:30 and then did cleaning chores in the dormitories. Then they attended their classes; then lunch, then played outside and then came back for sewing or embroidery, knitting and then back in classes until 4:00pm. Mary describes recreation – swimming, playing in the field, chores – pulling roots/stumps etc. Bridget talks about Joanne (Fiske?) thesis on the distinction between native boys and native girls’ activities and education at the residential school and that it enabled them to go to work in the hospitals and offices but that the farming education that was taught to the boys didn’t help them as there was no agriculture on the reserves. Mary notes she was ‘teachers pet’ as she had music lessons for singing. Mary notes she didn’t do anything in the kitchen but took mail to the post office and looking after the office for the Mother Superior. She feels she learned ‘the basics’ [but] then they ‘kicked you out at 16’

15’00” Bridget asks about the differences in disciplining methods of children – she notes that it is not part of Indian culture to spank children. She notes it is part of her husband’s sisters to discipline her children – not her or her husband’s duty

17’00” Mary talks about the residents at Stoney Creek who objected to school at Lejac because of harsh disciplinary methods used with their children

18’00” Mary talks briefly about the food at Lejac and speaks briefly to another unidentified woman [Sabrina?] in the room about food preparation [canning?]

19’50” Bridget asks about the Stoney Creek residents who wanted to have a school at the village in the 1950s and wanted their children to go to school there.

20’00” Mary speaks briefly about Father Coccola and that he did the negotiation about the move of the people from the reserve at Fort George to Shelley and about some compensation acquired by the residents. Bridget notes he ‘did not do a favour to the Indians’ – Mary notes that they were forced to leave ‘very illegal’

22’00” Mary speaks again about Father Coccola who could be ‘a very strict man’ but who took care of the people when they were sick and dying

23’00” Mary talks about another priest (unidentified) that she really liked who gave her a job c.1935 when she and her husband cleared land for Lejac and the priest treated them really well. She thinks he was from the Yukon as he had gold nuggets

25’00” Mary talks about her children going to Lejac in the 1950’s

26’00” Bridget talks about a social worker who came to Stoney Creek in c.1955 and Bridget was asked to come out by the Indian Agent to investigate what was the issue. This social worker was scared of being on the reserve; Mary thinks this woman had marital problems and drank a lot

28’00” Mary talks about the Day school operating c.1951 for a short time and the kids were bussed back and forth; other kids ‘orphans’ went to Lejac (lived there)

Tape is poor after this; noise with squeals and recording is faster

29’00” Mary talks about her children (Helen and the boys) not liking Lejac. She notes that one of the boys didn’t like it ‘but didn’t complain’ about it. She notes that ‘no one would talk about it’ “the whole village would be silent” when they left; and the children would be crying.

30’00”-33’00” Bridget asks Mary to discuss her wedding in more detail – Bridget notes that she already has on tape about the wedding night itself but asks for more information about the wedding day. Mary begins to talk about the wedding; there was a Mass, the guests and there was a band….

Tape is unintelligible after this; recording is broken up with interference and then there is no recording End of side 1

Side 2 “Mary John #10”
This side of the cassette has no recording

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

Audiocassette Summary

Side 1
0’02” Improvements within the Department of Indian Affairs; she notes that Indian Affairs was tricking the band. The Indian Agent took a logging contract away from Mary John’s son Ernie because he refused to pay the rate that they wanted in stumpage fees

4’00” Mary John recalls when the community started to speak up against Department of Indian Affairs about 1942. She recalls the Elders Society and the Indian Homemakers Association. She explains that the Elders Society supports the preservation of the Indian culture and arts/crafts; which involves set up of activities including summer camps; showing youths how to use fishing and hunting tools and recreation tools. Bridget asks about Elders involved in the Society.

13’00” Mary talks about teaching Indian language at the school for the youths and also teaching previously in the village for the children yet none of the children continue to speak their language today. But now with parents speaking at home it’s difficult to have them continue to speak their language

16’00” Bridget asks Mary to recall the time when she was named Citizen of the Year in Vanderhoof in 1978. Mary shows Bridget the award and recalls that they ‘had a big dinner’ for her. Mary notes it was a surprise, Mrs. Campbell brought her there – Mary John recalls that she didn’t have a speech planned

19’00” Bridget asks her to explain about the tanning of hides. Mary explains the process from the time of the shooting of the moose; fleshing and scraping of the hide. She explains how to use the knife on the hide so you can see the tissues of the skin. Then Mary turns over the hide to the hair side and shaves off the hair on the hide and then shows Bridget how it is scraped. They discuss the blade and how it is sharp. She explains it is then washed many times to clean the blood off and then it is stretched. She explains it is then spread with oil/ possibly fish oil – the whole hide is oiled up and then left about a week to dry. Then once dry you use another scraper to ensure it is soft. She notes it is a lot of hard work and time to complete. They then talk about smoking of the hides and Mary shows Bridget hides that she had made herself. Mary explains that the Elders have a class for the youths to show them how to tan hides.

29’00” Bridget asks Mary about the last potlatch held. Mary explains what a potlatch is and when it is viewed as a pay-out. A potlatch is thrown to pay back another clan for a service or a kindness that was done to them. She talks about potlatches for deceased persons; and how clans host potlatches. She talks about the foods prepared at a potlatch. Mary recalls “it can cost thousands of dollars” and notes plans in progress for the next potlatch to be held in August in Stoney Creek.

36’00” Recalls when potlatches were made illegal – recalls gifts she received years before at potlatches and ‘that someone benefits from it’ Years ago hides and dried goods were given out. Potlatches started up again in about 1934 and they held a potlatch for her mother when she died.

40’00” Mary explains there are two clans at Stoney Creek – the Frog and the Grouse; she explains that you don’t marry within your own clan.

45’00” Recalls the death of some of her relatives

End of Side 1

Side 2
45’02” Mary talks about her siblings who are still alive

48’00” Talks about the preparation and setting of nets in canoes for fishing

52’00” notes people like to be called native – not Indian

52’30” Bridget asks Mary what she thinks that has changed that is good? She thinks that the good things are better homes, electricity, cars, education, transportation and better roads. She fears there isn’t as much closeness as there was years ago among families – now people sit at home and watch TV. “People use to do things together – they don’t anymore.” Mary points out that another good thing is that people now get pensions.

56’00 Mary John speaks about her sewing business that she now has and the making of mukluks and moccasins

57’00 Bridget recalls bringing her Mother to Stoney Creek Reserve c.1954 and her mother noting her poor life in Ireland and recalling the poor people she saw on the reserve at that time and telling Bridget she had to help those people

59’00 they both refer to poor services done by the Department of Indian Affairs in the 1950s

End of tape

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

Audiocassette Summary

Scope and Content: Tape recording is an interview between Bridget Moran and Mary John – a continuation of interviews.

Side 1
0’02” Bridget asks Mary when she quit smoking - in 1972

1’00” Mary notes there was no talk of sex life; not part of First Nations culture

2’00” Mary talks about when she started working at the hospital; she was able to save money and her husband drove her back and forth; lived in a tent to save money; they pumped water to drink from a well 1 mile away so that they did not get sick; she notes she began working at hospital after her husband lost his seasonal job

5’00” Mary notes they had to have a tribunal hearing to get old age pension for her husband because his birth was not registered

7’00” Mary recalls that the Depression did not hit reserves as hard as white people because ‘they had always been poor’; yet at that time they were never without food. She talks about tough times during the Depression – could not find work only relief; got used clothing from white people

10’00” Mary refers to a Mrs. Campbell, a white woman who was a widow and had small children who was also poor in the Depression and showed her how to repair socks

12’00” She notes that they did not have much of a relationship with the Indian Agent – they knew he existed but they did not see him much; viewed him as a representative for the Indians; some [of the Indian Agents] were good and some were bad; she describes difficulties with the Indian Agent and getting little food: only a single ration (24 bag of flour; 5 lb bag of rice, bag of salt; ½ lb tea and 2 lbs lard) to last a family for a month and also flannelette material to make bed clothes. Indian Agent Office was in Vanderhoof

17’00” Mary recalls that the watchmen quit in the 40s – that is when marriages stopped being arranged; there were no Band Managers then; that only ‘started recently’

19’00” Mary talks about the priest who lived on the reserve in the 1940s; she does not know whether the [Catholic] Church was good for her people. Does not think that the Catholic Church was good for Indian Culture – they were the ones that ‘took it away’ […] tried to beat it out of the children

24’00” She notes that since that time she has been asked to teach dancing and classes in Indian culture; notes that some children can speak “Indian” in Mary’s family; notes her children can speak their own language

27’00” Mary talks about when the residential school Lejac closed; that it was taken over by the Department of DIA

29’00” Mary sees ‘Alcohol as the worst problem among First Nation’ – she recalls that a group of them began to get together to ‘pray and work with people who needed the most help’; she notes that while native people were not allowed to buy alcohol before and now have the right to get it - it has since become a problem; she describes the effect of alcohol on the community. She notes that although she and her husband did drink at one time she doesn’t anymore and recognized it as a problem back in the 1950s. She describes her feelings after a nephew was killed in an alcohol-related accident and how this convinced her to quit drinking; it was a choice she made on her own

40’00” Talks about early years when they were married and how difficult life was at that time; she recalls going to see the children at Lejac and camping out to visit them; she describes how to make a camp with spruce boughs and bringing food to camp

45’00” Describes the furniture and stove they had in their house when Ernie (son) was born A lot of time spent with one another for recreation

(Continuation on side B – labeled as #6)

Side 2
48’00” Mary John talks about the church priest – would not come out every Sunday for Mass – only started recently having mass frequently; talks about the hospital where nuns worked;

56’00” Bridget asks her about recreation on the reserve; Mary talks about clothing used on sports team – played Stellako and other reserves; “Baseball was popular” – hardball; she recalls going to Prince George to watch ball tournaments

60’00” Discusses recreation in early years; would have dances at people’s houses

62’00” Mary discusses white-native relations; ‘we never talked about it’ there were white people who were ‘good people’ that she did work for; cases of racial tensions in Vanderhoof

67’00” Bridget asks her if any white people ever came to visit her home; Mary notes that none came out to the reserve – the only one that use to come out was the priest and remembers the priest eating breakfast at her home. But “Prince George wasn’t like that” She tells of racist comments even now that she experienced with a new doctor in town

End of session – tape ends temporarily Start up of session again

74’00” Mary John talks about their efforts to educate and pass on their culture to younger generations; they now teach survival in the bush. She explains that this is to get native youths to experience being in the bush and teach them how to prepare food at camp; how to prepare fish and smoke fish. She talks about the location of the survival camp, close to Wedgewood; “sometimes would have close to 12 students”

End of session – tape ends temporarily Start up of session again
83’00” Mary talks about Aunt Mary Sutherland. Bridget asks about Mary’s husband [Lazare] his family history.

88’00” Bridget asks Mary about the history of Stoney Creek Reserve; Mary then proceeds to note the names of the families who lived at the reserve. She notes that she was originally born at Fort George. They talk about an Indian Agent in the 1950s and the building of houses on the reserve

92’00” Talks about family logging business

End of tape

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

Scope and Content: Continuation of Accession #2008.3.1.211.1 - Tape #1 & 2

00’02” Mary John continues to discuss their winter camp at Wedgewood; recalls being by herself in the shack; describes the camp; stove; and baking bannock

4’00” Mary describes winter at Wedgewood ; then would return to Stoney Creek

5’00” Mary describes Christmas; they never had turkey, a Christmas tree or presents because they had little money. Yet everyone came together and went to church

11’00”-16’00” Mary shows Bridget how to tan hides and use of oils for tanning and talks about teaching her children how to tan hides and talks about her children

16’00”-20’00” recalls more of how long they would stay at Wedgewood; talks about the village c.1930s; and the Indian Agent

20’00”-22’00” Bridget asks Mary about cases of tuberculosis; how many cases there were in the early days; she recalls working for one white woman and she bought a coat with a fur collar that costs $13.00; also working for Mrs. Silver c.1927

23’00” Bridget asks her about their camp in Vanderhoof; Mary recalls they camped in tents when they went to Prince George; many times went by horse.

24’00”-26’00” Marcy recalls traveling to Shelley for a potlatch and to put up a tombstone for a relative; and then traveling to Fort George. Mary describes traveling to Shelley to the Indian Reserve at one time for a week; memories of people and relatives there and at Fort George

27’00”-28’00” Bridget asks her about the purpose of a potlatch; She describes that it is somewhat of a “gathering” same as for white people, Bridget notes a potluck supper. Mary describes food at a potlatch; memories of people and relatives at Shelley

30’00”-36’00” Mary states she married Lazare John on June 11, 1929 when she was 16 years old; Mary describes the wedding; and the watchman arranging the wedding. She explains that the watchman was like a councilor who looks after the wedding; a heredity chief appoints them (Bridget mentions her tape recorder had been stolen so is asking again about when they were married). Says she did not know her husband before her wedding. Mary talks about her husband’s family; and also her thoughts about getting married so young and with no knowledge of men.

36’00”-37’00” Briefly talks about her thoughts on sex

38’00”-41’00” Talks about early married life with in-laws close-by; no privacy

42’00”-44’00” Talks about racial problems she experienced; her father was a white man

44’00”-46’00” Living conditions for Mary John; poor relationship with mother-in-law; Mary wanted to have her own house

End of tape

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

Audiocassette Summary
Scope and Content: Recording starts referring to this as a continuation of previous discussion. Mary John talks about fishing and refers to tools in Carrier language.

0’01” She talks about having her children and the use of midwives – and laying of hands by the mid- wives as a healing ritual. There were no doctors in area where Mary had all her children. Recalls in 1946 going to Vanderhoof to see a doctor for one of the more difficult births. Talks about use of mid-wives at Pinchi Lake mines when they [her husband and her worked at] cutting wood for the mines there

8’00” Mary John recalls coming to Fort George – living in tent camp near the tracks. Her Husband worked for a man named Koop

9’00” Mary talks about her children going to Lejac, the Indian residential school “they were lonely and we were lonely….there was silence….everyone [kids] were gone” She recalls that the dids didn’t come home for Christmas – left in September and came back in June. Talks about transport of the kids “big truck” came to get them in the fall to bring them to Lejac.

Mary discusses her own school life at Lejac in 1922 at age 7 – recalls her initial thoughts about going to school; being delivered to the school; remembers talking to her parents once on the telephone from Lejac and being very homesick. Describes where the “Mission School” was located; recalls there were about 40 kids there. Talks about the teachers who were nuns and recalls various students at Lejac; notes she was there until 1927. She left school and a Mountie was sent after her to bring her to Lejac but her mother needed her to stay to look after the other children

20’00” Recalls an “Indian doctor” who came to town from “down south” who was not trusted by the local people who was ‘taking sickness’ out of people and ‘charging for it’ – caused a scandal – “singing hymns” heard he was from the Kootenays. [religious zealot?] they were afraid the Missionaries would punish the children for going to him.

21’00” Mary talks about being punished at Lejac – recalls running outside doors before whistle blew, and the sisters would whip them with a dry willow; says she wasn’t strapped but recalls seeing many strapped

22’00” Mary notes that spoke Carrier as first language and then in Fort St. James took a year to learn a little bit of English. She wasn’t aloud to speak her language at Lejac – she now feels ‘quite bitter’ about that and especially now most parents don’t speak Carrier or teach it to their children at home now

27’00” Mary notes there was no option to send her own kids to public school in Vanderhoof as they had to go to residential school

29’00” Mary John recalls one nice Scottish woman who she worked for in Vanderhoof c.1927

32’00” Mary John talks about where her kids went to school. She continues to talks about where native kids now go to school including at the Price George College

33’00” Mary John discusses her educational experiences at Lejac –

34’00” She recalls that the quality of the food at Lejac– it wasn’t good; too much porridge; not much meat; her job was to clean the dishes of the nun’s dinner tables so she would eat the remainder off their plates. Remembers occasionally getting fish smoked from a community resident and enjoying this

36’00” Discusses the church services at Lejac; singing lessons

38’00” Discusses outings from the school on the weekends including Robinson Point

41’00” Talks about picking roots as her job; recalls that the boys and girls were separated at the school; noted you would be spanked if you talked to a boy at the school; sexual interest shown between the girls and boys

44’00” Bridget asks about the girls experiences with menstruation – Bridget recalls a conversation ‘years ago’ when Bridget brought out a girl from India and that girls in India had to be separated when menstruating; Mary John notes that native girls also had to be isolated; it was considered an unclean time. It was the native belief that if a girl/woman had handled the meat/food for preparation during menstruating, it was considered bad luck for the hunters so the girls/woman were isolated from the community during that time of month.

51’00” Mary John herself did not believe in this custom. So there was a sense of relief when menopause came

End of that session Then tape starts again
51’05” Bridget notes it must have been difficult to talk to boys after boy-girl separation at Lejac; notes she was too shy to talk to boys

54’00” Bridget asks her to talk about her (Mary John’s) ancestors
Her Mother was Angele Quaw; her grandmother was known as ‘Six Mile Mary’

58’00” Bridget refers to a tape that she did many years ago with Granny Seymour and that Mary John may be able to make out some of the recording; Mary John notes that her mother was born in 1900; had Mary when she was only 13 with older man

61’00” Mary John talks about her biological father; had difficult relationship with him; he didn’t want a relationship as father-daughter

64’00” Mary talks about her mother’s marriage to Johnnie Paul at age 17; and they moved to Stoney Creek; they had 6 children; her mother died in 1934 in child birth.

68’00” Mary’s mother’s husband had died a month before she did; Johnnie Paul and James Antoine died at the same time from drinking bad home brew

71’00” Talks about taking care of her siblings after her mother’s death from childbirth

72’00” Talks about Johnnie Paul being a trapper and having a trap line at Stoney Creek

74’00” They discuss Mary John’s mother and grandmother genealogy; Quaw family of Fort George

78’00” Bridget asks her what her early memories would have been of Stoney Creek; Mary recalls tending to her mother during the flu epidemic. Recalls people being buried in blankets; too many people and no time to build coffins. Recalls Father Cocola and Lejac again.

84’00” Mary recalls going to their family hunting grounds at Cluculz Lake in September to hunt; use tents to stay in while hunting; stayed there about a month to hunt/snare animals. Recalls having a shack at Wedgewood in the winter where her step-father worked for the logging contractor.

89’00” begins to talk about memories of Wedgewood

End of tape

Item is a recording of an interview that Bridget Moran conducted with Elder Sophie Thomas and Elder Mary John on the circumstances surrounding the death of her niece, Coreen Gay Thomas who was hit by a car in Stoney Creek in 1976 by a white man. During the interview they are joined by Elder Mary John who also answers questions about Coreen’s death. In the remainder of the interview Bridget asks Sophie about her own life; Sophie talks about being “married off” at 16 years of age; and experiences at the residential school at LeJac.

Audiocassette Summary

Side 2
00’05” Moran asks Sophie about the night that Coreen died and how Sophie learned the news

06’00” Sophie explains who came and told her the news. Sophie describes having to go to the morgue and assisted the nurses in preparing Coreen’s body for burial before being brought back to the reserve for the funeral. Sophie recalls telling the youth who were witnesses to the accident to speak the truth when being interviewed by the RCMP.

07’00 Sophie talks about her reaction to hearing that there was not going to be an inquest into Coreen’s death. She talks about her decision to fight against this and recalls how she notified the BC Association of Indian Homemakers requesting its assistance and how it sent a representative member Kitty [Bell] with the BC Indian Homemakers who interviewed Sophie, other Stoney Creek members and accident witnesses and that a letter was sent to the Coroner urging an inquest. Bridget refers to an article in the PG Citizen newspaper quoting Sophie on her desire for an inquest and they discuss the context of this quote. Sophie talks about her encounter with the Judge to request an inquest. She talks about how he [Judge Eric Turner] had himself caused a hit and run accident and how this may have initially been his rationale not to have an inquest into Coreen’s death.

15’00 Bridget asks about how Coreen’s parents found out about the accident and why the RCMP didn’t notify them. Sophie and Mary John discuss the questioning of Coreen’s sister [Marjorie who was with Coreen at the time of the accident] at the RCMP headquarters in Vanderhoof. Mary John joins the interview and Bridget asks her how she found out about Coreen’s death.

20’00 Both Sophie and Mary talk about Coreen, that she attended St. Joseph’s School to Grade 7. They note she babysat for families in the community. Sophie notes that Coreen and her boyfriend were planning to marry after the baby was born as “that was our custom” and had bought their wedding rings. He was at the Williams Lake Stampede at the time of the accident.

Tape turned off momentarily.

24’00 Bridget then interviews Sophie about her own early married life and about getting married at age 16 and the reasoning for this. Sophie explains that she did not want to get married but that the ‘watchman’ [at the Lejac school] insisted she get married as she couldnot remain at the school. Sophie explains that was the ‘school law’ as the school didn’t want to keep them after age 16; Bridget surmises that it may have been the policy of the Department of Indian Affairs so as not to pay for further education. Sophie notes it was 1932 when she married [Maurice Thomas]; that she didn’t know her husband before; that he was 25 years old and from another village. She explains they got married and she spent 2 days at her mother-in-law’s house alone before joining him. They lived in a log cabin on his grandfather’s land.

29’00 Bridget then asks about the role of the ‘watchman’ at the school; about whether the priests (Father Coccola and Father Joseph) thought it was appropriate to marry off young girls. Sophie recalls the time at the school when she ran off; she notes that ‘religion was so strong’ that they had to get married. She recalls the strictness of the school and how pupils were punished by the priests; she refers to some boys being tied down and lashed.

33’00-34’00 Sophie notes her maiden name was George. She recalls how at the time of her wedding that the priest [?] wanted to have a ‘free dance’ for her wedding as entertainment. She remarks how odd the custom was to her; she explains that there is no dancing at a native wedding.

End of Side 2

Item is a recording of an audio segment from CBC Radio in which a documentary update is provided on the inquest of Coreen Thomas.

Audiocassette Summary
Scope and Content:

• Update on the case of deceased Coreen Gay Thomas
• July 3, 1976 Coreen Thomas is struck and killed by a car walking out to the Stoney Creek Reserve
• Police Report blamed Coreen for causing the accident saying that she was involved in a game of chicken
• The Driver of the car, Mr. Redekopp, had a high blood alcohol content but was not blamed for the crash
• Indians claimed that they were frequently harassed on the road by white motorists
• An inquest occurred and focused on relations between Indians and Whites
• Redekopp, coroner, police detachment, federal department of Indian affairs all seemed to be on trial
• Vanderhoof residents state media coverage is sensational with Vanderhoof unfairly labeled as “the most racially troubled town in Canada”
• Some see problem as due to lack of activities for young people in small communities
• Stoney Creek Indians live in intolerable conditions
• Interview with Stoney Creek Reserve resident regarding sanitation problems; lack of proper sewage system; cases of tuberculosis; high rate of unemployment; she states DIA should be responsible and should come up with a solution
• Problem with the perception of an alcoholic society;
• Archie Patrick, FN leader talks about the prejudice, harassment and racism found in Vanderhoof and other Northern communities towards Native People
• Good things could come out of this inquest – Vanderhoof residents should learn about poor living conditions at Stoney Creek
• Reporter provides update on the inquest; that local Police were accused of intimidating the witnesses
• Coreen Thomas’ death was unnatural but accidental
• Redekopp was negligible because vehicle was going too fast
• Segment of interview with Harry Rankin on the Thomas’ inquest; questions on the state of fairness of the inquest; and the state of white-native relations in northern BC
• Inquest Findings: Measures that should be put into place: Upgrade emergency system in the area, no person be placed in morgue before death certificate is in issue, get resident doctor for hospital, breathalyzers taken as soon as is legally permitted, RCMP officers be encouraged to have parent or guarding present when questioning young people as witnesses, Stoney Creek Band Council and Vanderhoof Council work to establish a Friendship Centre

Documentary ends with interview of Sophie Thomas on need for a change in white-native relations – and ends with excerpt of music from the Vanderhoof ‘pioneer’ song.

End of Tape

Item is a recording of an audio segment from CBC Radio in which CBC Reporter Karen Tankard provides a documentary report on the CBC Radio program Daybreak on conditions on the Stoney Creek reserve, outside of the farming community of Vanderhoof, 15 years after the inquest into Coreen Thomas’ death in Stoney Creek, BC. Tankard interviews community residents about the inquest and discusses the state of racism in the town of Vanderhoof, BC in 1991 and concludes improvements have not been made.

Audiocassette Summary
Scope and Content: Tankard recalls that Maclean’s Magazine had written at the time of the inquest that “Vanderhoof was one of the most racially prejudiced towns in BC”

Tankard recalls Inquest of Coreen Gay Thomas’ death and includes archived interviews from the 1976 inquest. One Vanderhoof woman says people are putting “racial connotations’ around what is going on in Vanderhoof and that she has ‘many friendships’ with native people that ‘is not unusual’ While Minnie Thomas, a Band Councillor in 1976, discusses how poor white-native relations are on reserve and criticizes the state of housing and the economy on the Stoney Creek reserve

Tankard then talks to students at a dance on the reserve on Sept 15, 1991; she notes there is no high school for the native students. Native student Kevin Prince notes that “white kids don’t like native kids…”

Jackie Thomas who works at the Band Office states that the feelings of racism still exist here in 1991 Yet Vanderhoof Alderman Jack French states that he “doesn’t see it” in Vanderhoof now. Tankerd notes that Native people recall that the Inquest “shamed” the federal government into making some changes – some municipal services now exist and roads are paved in Stoney Creek, yet there is still 80% unemployment and a rise in drug and alcohol abuse. Gordon Smedley, editor of the Nechako newspaper discusses white-native relations 15 years after the inquest – and argues that a ‘core group’ of drug users impacts the image of natives in the community

Stoney Creek Elder Mary John argues that racism still exists and refers to how in the case of one native woman, who was a university graduate that she could not get even a clerical job in Vanderhoof

Vanderhoof resident Hugh Millard – argues that native residents from Stoney Creek are “not hampered by prejudice, but by a lack of education”

Bruce Smith, high school principal, expresses the challenges of keeping native kids in school; that activities have focused on liaison work with the Band. Smith notes the creation of the Yinka Dene Language Institute as means to keeping native students in school - seen as a ‘storefront’ school for adult education

Tankard notes RCMP also attempting to make changes and have hired a native constable

Yet Alderman Jack French notes there is not a lot of contact between the municipal council and the Stoney Creek Band Council – however argues that the municipality has avoided getting involved in such issues – “not our mandate” – the municipality’s mandate is to provide municipal services only.

Tankard recaps the findings of the Inquest – and questions if anything has really changed in Vanderhoof and Stoney Creek since the inquest.

While she recalls that Richard Redekopp was charged with criminal neglect that resulted in Thomas’ death – that due to a lack of evidence he was not convicted

Tankard surmises that perhaps the hope of the inquest that a reunion of white-native community in Vanderhoof and Stoney Creek was ‘too much’ and ‘unachievable’

End of documentary report by Karen Tankard

The Daybreak female radio broadcaster (unidentified) then invites Talk Back listeners to call in on the issue…..

End of tape

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’ 10” Moran is asking Justa about how he is feeling because he had a major heart attack. He talks about recovering from his attack in a week.

02’ 15” Moran asks Justa about what he thinks about the Gustafson Lake situation. He says he predicted it because the government has not been serious enough in negotiations for land claims. He does not believe in militant reactions and wants peaceful negotiations.

04’ 54” Moran asks Justa about what helped him get out of the ‘trench’ he was in after murdering his brother. He was able to carry on partly because he was forgiven by his family and the elders. He says the elders were the people who convinced him to plan for his future. He took their advice seriously, hence why he took on leadership roles.

07’ 15” Justa talks about taking a group of students to meet Gino (?), a hockey player. He says he wants to make things better for the young people because of alcohol and drugs, so believed the trip helped the students he took on the trip.

13’ 34” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’ 04” Moran is talking about book signings for Justa’s book.

00’ 27” Justa and Moran talk about board members for the Kemano II Project. They continue to talk about the Kemano II Project. Justa says the amount of pressure he is putting on the government, combined with public support, hopefully means Kemano II will be stopped. They continue to discuss the details and the politics surrounding the Project.

10’ 26” Moran asks Justa whether he was surprised or not when he lost the position of tribal chief at the last Assembly. He tells her he was not surprised. He talks about the first time he resigned from the position due to stress. He says the band knew he was tired, so did not want the position any longer. In a letter he wrote, he stated it was time for some new blood.

21’ 11” Moran asks Justa about his new position. He talks about being a contractor to Northwood Pulp and Timber where he liaisons between First Nations people and the company on employment concerns and tree sales. He talks about his position in more detail.

28’ 46” Moran asks Justa about how he feels about his life now. He tells her he feels good about what he has accomplished, but he needs a rest. He talks about his accomplishments throughout his career. He tells Moran he has no regrets about anything.

37’ 55” Moran asks Justa about his health issues and how he is feeling now.

38’ 57” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’03” Moran asks Justa how the Department of Indian Affairs party went at Other Art Cafe.

01’20” Moran tells Justa she has a number of questions regarding his political career. They talk about the number of bands in the area.

05’ 11” Justa talks about the nomination process for becoming tribal chief at the annual Assembly. He talks about when he was nominated and how he believed that he was nominated based on his character. Moran asks about the culture surrounding the Assembly, including entertainment. Justa tells her he did not participate in any of the activities.

12’ 41” Justa talks about his mother loving potlatch.

14’ 35” Moran asks Justa about the personal qualities it takes to be tribal chief. He tells her he was nominated because the people knew and trusted him.

16’ 03” Moran asks Justa about the role he played in getting the Department of Indian Affairs shut down. He tells her about leading a mandate to close the Prince George office through lawyers and the support of his people.

25’ 18” Moran asks Justa about the development of a school board for the reservations. He wants the school curriculum to teach the language and the culture. He has negotiated with the federal and provincial governments to implement these plans.

29’ 13” Moran asks Justa about his role in land claims. Justa talks about negotiating with the government to get some of the land back to his people. He has played a big role, he says, because he knows the area, the language, and the people. He talks about the long, drawn out process of planning the land claims concerns. Justa has a mandate as tribal chief to address land claims. He says the important part of the process is educating the people, white and non-white.

45’ 49” Moran is talking about Alcan locating grave markers to compensate for the damage done from the original Kemano project.

47’ 47” Moran asks Justa the role he has played in the Kemano II Project. He tells her that he took a big role because he saw the way of life being destroyed, never mind the environmental damage. He says he hates the concept of the project. Justa talks at length about the politics surrounding the Kemano II Project.

1:07’ 55” Moran asks Justa about which politicians he has met in his time as tribal chief. She encourages him to drop names. He lists a number of provincial and federal politicians.

1:10’ 45” Moran asks Justa about the Oka situation and any role he played in helping to negotiate the situation. He talks about an emergency Assembly. He discusses supporting the situation and telling his own people that they should not protest with the people from Oka to maintain peaceful land claims negotiations. He says he had to keep things calm in his own territory while offering support.

1:13’ 30” Moran asks Justa about the referendum regarding self-government. They talk about which way they voted.

1:16’ 20” Moran asks Justa about the consecration of the graveyards that were flooded by Kemano. He talks about how emotional the ceremony was and how much it hurt to be treated like second-class citizens. One woman described it as being chased out like a pack of coyotes.

1:19’ 50” Moran asks Justa about running for tribal chief again because he has unfinished business with the Kemano II Project.

1:20’50” Moran talks about the chapters of the book with Justa. They discuss some of the stories Moran is writing within the book.

1:28’ 42” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’ 01” Justa is talking about the Kemano II Project, which he states is a political issue, not an environmental one. He says the Project is a public issue now, not just a First Nations issue.

06’ 52” Moran asks Justa about when he was elected to tribal chief. He talks about the nominations process.

09’ 52” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’ 05” Justa is talking about cutting wood for heat at home. He talks about wrecking his father’s axe. He continues to tell amusing stories about his childhood, which include his siblings and his father.

04’ 45” Moran asks Justa about how many employees he had when he was band manager. Justa talks about his work as band manager. They continue to talk about sawmills in the area. Justa discusses land rights as a result of the sawmills in their territory. Justa talks about tree farm licenses and the disputes between the band and the government. He talks about agreements the band has with Northwood Pulp and Timber Ltd.

16’ 35” Moran asks Justa about the note Theresa left him about being either a father or a band manager. They talk about this briefly.

18’ 23” Moran asks Justa about stories in his diary, such as trying to quit smoking. They talk about Justa becoming band leader. They continue to talk about Justa’s duties as general manager for the band and the politics surrounding the position.

25’ 14” Moran asks Justa about developing a school board for Tachie that is run by First Nations people. He wants to develop a proper curriculum that embraces the old way of life to maintain their culture.

30’ 40” Moran asks Justa why he stepped down as general manager for the band. Justa talks about someone else wanting the position. He also talks about the restraints on him. He talks about becoming tribal chief. He was given the mandate to deal with Kemano II, land claims, and developing forms of self-government.

41’ 15” Moran asks about the spread of AIDS in Tachie. Justa says, like cancer, it has spread because of stupidity. His people were healthy until the modernization of their society.

42’ 22” They return to discussing the opening of sawmills in the Tachie area, as well as tree licenses.

49’ 00” Moran asks Justa how many bands have dropped out of land claims issues. Ten remain, he tells her. They continue to discuss the issue of land claims.

50’ 47” Moran asks about when the tribal chiefs came together to have a common goal with regard to land claims. They continue to discuss land base, the progress of land claims, and the amount of people in each area. Justa talks about private companies entering their land and building private roads to log the area. They continue to talk about the politics of the position.

1:00’ 13” Moran asks Justa about his tribal chief position. He tells her it is a ‘twenty-four hour machine’ and to develop working relationships between the bands and the government, particularly with land claims and poverty issues. Justa continues to talk about his position.

1:09’ 11” Moran asks Justa which position he feels has helped his people the most. He tells her being band manager and tribal chief because he feels he has the right vision for his people that he can implement through clear direction and demanding certainty from the government, particularly with land claims. He talks about wanting to save the future of the nations and saving the river from the Kemano II Project. They continue to discuss the history of the Kemano II Project.

1:17’ 38” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’02” Justa is talking about the store in Tachie.

02’ 13” Moran asks Justa to clarify his different positions when working for the band, and when he served in those positions. He talks about the years he was band manager and tribal chief, and talks about these positions. He discusses the stress of the positions because of lack of funding.

16’ 29” Moran asks Justa about the different programs, such as water systems and education. Justa discusses getting the water system into Tachie. He discusses the details of trying to get the water system, particularly trying to get funding and getting the proper contractors. He talks about the stress of the position and how it affected his mind.

39’ 04” Justa talks about the differences between being a band manager and a tribal chief. He tells her there were no politics involved in being a band manager.

41’ 30” Moran asks Justa to draw her a map of Tachie and Sunnyside for the book, so she knows where everything can be found. Justa draws her a detailed map that includes the lake and the river.

52’ 34” Moran asks Justa about his week as a band manager and tribal chief, starting from Monday to Friday. He talks about his meetings involving contracts, social assistance, education, and other funding concerns. He reads from his diary to Moran.

1:02’ 55” Moran asks Justa about when Tachie received a telephone system. Justa talks about how he actually regrets getting a telephone and television system because of the loss of community.

1:08’ 55” Justa returns to talking about Kemano II.

1:14’ 59” Moran’s voice is muffled and incomprehensible.

1:16’ 35” Moran asks Justa for photographs for the book. Moran wants a subtitle for the book, so asks Justa for something in Carrier. Moran tells Justa that the CBC has asked why she is writing a book about him. They discuss the general details of the book.

1:26’ 17” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’ 06” Justa is talking about the Kemano II Project and what he said in a meeting with the Ministers. He has asked them to stop the Project or they will face judicial review because they are basing the Project on a political basis, not a scientific basis. He says he feels he will win the case.

04’ 57” Moran tells Justa she is working on the chapter about when he kills his brother John. Moran asks Justa about what happened and he tells her all he remembers is when the cops arrested him. They continue to talk about what happened, though Justa’s memory is vague. Justa talks about his time in prison.

24’ 54” Moran asks Justa about when he moved to Fort St. James after he was released from prison. He moved to Dawson Creek after being picked arrested again.

27’ 58” Justa talks about moving back to Tachie, then going to work for BC Rail in 1970. At that time, he was hired as band manager.

28’ 50” They return to discussing the Kemano II Project.

32’ 20” Moran and Justa return to discussing the murder of his brother.

34’ 50” Moran and Justa talk about Brother Anderson, who worked at the residential school.

41’ 15” Moran talks to Justa about his brother Alec who passed away at a young age. The person who fell off a roof was a cousin.

42’ 30” Moran asks Justa about being left on Haldi Road when he was working at the rehabilitation camp. He talks about Haldi Camp and it was decent living conditions. There was no counselling offered.

47’ 57” Moran asks Justa if his troubles at that time were related to alcohol. He tells her that his fights were caused from drinking. He talks about his parents telling him they were worried about his drinking. He began to black out, but did not worry about it because he says he was young and did not pay attention.

49’ 55” After Justa left Dawson Creek, he returned to Tachie. Two weeks after he was home, Teddy was shot. They talk about the circumstances surrounding his death.

56’ 08” Moran asks Justa about his memories of Tachie when he started as a maintenance man in the 1970s. He says the roads were rough or hardly there. He talks about his job shovelling snow or pulling vehicles out of the mud. They talk about the Tachie community in the early 1970s. Justa talks about building the community up.

1: 08’00” Justa talks about his wedding to Theresa. Very few people attended the wedding. It took a long time for Justa’s family to recognize her as part of the family.

1: 12’ 54” Moran asks Justa about life in Tachie. Justa tells her things were done collectively, there was no division within in the community. He wishes the old way of life was still a part of the community. He talks about the love of ‘potlatch’ in the community. He talks about how the old way of life disappeared once the road was built.

1: 19’ 50” Moran asks Justa what he is working on. Justa says he is wrapping up the treaty process, budget proposals, and a couple other issues. He talks about Kemano II. He is serious about leaving his position because he has been neglecting his family. They continue to talk about the Kemano II Project.

1: 29’ 09” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’ 10” Moran is talking to Theresa, Justa’s wife. Moran asks her what Corpus Christi means. Theresa tells her it is a place where First Nations people from the area planted trees in a big circle. It was a prayer circle where the bishop would say mass.

05’ 10” Moran asks Theresa about Sports Day in Fort St. James, which was more like a rodeo.

06’ 17” Moran is now talking to Justa. Moran asks Justa about trips to Babine Lake that Jimmy previously mentioned. Justa does not remember the trips, but he imagines they were very cold.

09’ 17” Moran asks Justa about the store Jimmy used to run. Justa tells Moran the store was operating on the store credit, hence the downfall of the business. They continue to talk about opening a store in Tachie that is operated by someone with a strong business mind.

13’ 37” Moran asks Justa about a family member from Burns Lake that his sisters previously mentioned. Justa tells her that the family member is an aunt.

14’ 34” Moran asks Justa about the residential school. She enquires about his ability to play hockey. Justa never wore skates until he attended residential school.

16’ 03” Moran asks Justa about fishing with a safety pin. He tells her that one Indian can eat anything.

16’ 53” They return to talking about residential school and if Justa had ever returned. He went back when he was forty-five to visit the area.

18’ 34” Moran asks about the house his family used to live in. Justa is not sure about his brother’s story regarding the Hudson’s Bay Company. He is sure that the house they lived in was built byt heir family.

21’ 01” Moran asks about Justa’s brother who passed away when he was quite young. Justa says his mother told him his brother fell off the roof and broke his neck. They talk about Justa’s brother, Teddy, being killed.

24’ 04” Moran asks Justa about the community making their own snowshoes. Justa tells her what they made the snowshoes out of – deer hide, cow hide, moose hide. Justa talks about going out on the trap line with his father in his homemade snowshoes.

26’ 21” Moran asks Justa about his previous employment from 1957 on. He gives a chronological account of his employment history until 1967, when he went to jail. After 1969, he continued to work. He always worked. They continue to talk about his past employment.

39’ 32” Moran asks Justa about his social life between 1957 and 1967. He tells her that he had a good time. He started to drink at seventeen.

40’ 53” Moran asks about Justa’s brother Teddy and their relationship. Justa tells her they were close, like twin brothers.

41’ 52” They talk about his alcoholism and how it led to fighting. Justa continues to talk about his drinking days and how much trouble it caused him. He also talks about how his parents tried to discourage drinking between him and his brothers. His parents were not worried about his sisters because they settled down early.

48’ 52” Justa talks about how often he saw his family, particularly his parents, during that time period. He says he always felt close to his family, no matter what happened.

50’ 27” Moran asks Justa about how he earned a dollar a week leading children to the residential school. They talk about his arm being broken in the last year he attended residential school. He talks about playing hockey throughout his time at residential school.

54’ 11’ Moran asks Justa about how the Kemano II Project is going. Justa said in an interview the process should stop entirely because people are resigning on the government’s side. Justa tells her they are going to publicly protest the project.

59’ 16” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk's family members.

Audiocassette Summary

00’ 05” Moran is talking to Justa’s sister, Adelle. She says the old way of life is better than life today. They talk about the lack of gardens in Tachie today.

02’ 45” Adelle talks about the family history, particularly her father. She talks about their way of life when they were children. Adelle continues to talk about her past.

08’ 40” Adelle talks about the residential school and how she was upset she was when she was sent there. She talks about being punished for speaking their native language. She was at the residential school until the age of sixteen.

12’ 13” Moran asks Adelle about what she remembers about fishing. She talks about the process of fishing.

13’ 22” Adelle talks about her individual history. She talks about not getting married at all because she could not marry the man she wanted. She talks about getting tuberculosis and being in the hospital for a year. When she was released from the hospital, she moved in with a man who was abusive towards her. She talks about leaving him and moving to Prince George, eventually.

18’ 56” Adelle talks about how it was beneficial that her parents were strict. She continues to talk about her childhood, particularly Christmas.

24’ 36” Moran and Adelle talk about when Justa killed his brother. Adelle tells Moran that Justa looked after his brother’s children after he was released from prison.

26’ 08” Moran asks Adelle about whether she drank or not. Adelle says when she moved to Prince George she began to drink heavily.

27’ 35” Moran asks Theresa about the time her and Justa got married. Adelle tells Moran that Justa was the baby of the family and how his siblings ‘babied’ him, hence why his mother was so upset when he married Theresa.

31’ 00” Interview changes to Theresa’s mother. Theresa’s mother speaks in her native language most of the time and Theresa translates. They talk about her past, particularly where and when she was born. They talk about how many families lived in Tachie.

40’ 13” Moran asks about whether Theresa’s mother went to Fort St. James often before the road was built. When they went to Fort St. James, by horse, they would buy some groceries.

43’ 04” They continue to talk about Theresa’s mother’s past.

47’ 33” Moran interviews Jimmy, Justa’s brother. She begins by asking him with the road being built. He tells her life was better in the old days because it was cheaper.

50’ 10” Moran asks about the family history. Jimmy lists the siblings from oldest to youngest.

52’ 05” Jimmy tells Moran that he did not go to the residential school because his grandfather would not let him. Jimmy needed to work for the family because he was the oldest. He talks about everything being done by hand.

58’ 00” Moran asks Jimmy about the type of house that his parents lived in when he was born. He talks about his childhood and his way of life. He talks about helping building a house with his father that had no rooms.

1: 02” 53” Moran asks Jimmy when he got married. Jimmy talks about his wife’s family, particularly his father-in-law, who Justa was named after.

1: 04’ 58” Moran asks Jimmy his memories about living in Portage. He tells her he was a bad kid. He also talks about the trips he took to the surrounding areas. He tells her it was a hard life, but there were good things.

1:10’ 35” Moran asks Jimmy about any memories he has of Justa as a kid. Jimmy tells her that even as a kid, Justa was pretty smart. Jimmy would take him to collect hay. Justa was called the baby and was spoiled too much.

1: 13’ 09” Moran asks Jimmy where he was when Justa got in trouble with his brother. Jimmy said he had a feeling something bad was going to happen, so decided to go home. He talks about when he was told about the murder. Moran continues to ask about the situation, but Jimmy tells her he is still not sure what happened between Justa and John.

1:25’ 03” Jimmy talks about making his store bigger at the pressure of Indian Affiars, but it was too much to keep operating, so now there is only a store that sells junk food.

1:28’ 47” Jimmy talks about the loss of two of his children. He continues to discuss his children.

1: 34’ 36” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’ 10” Moran asks about when the roads were built to Tachie. Justa talks about the length of time it took to get to work from Tachie to Portage before the roads were built. After some people drowned, the pressure was put on the Department of Indian Affairs to build a road. Justa talks about his trips before the road was built.

07’ 42” Moran asks about why Tachie was not built around Stuart Lake but at the mouth of the creek. Justa gives a brief history of Tachie.

09’ 20” Moran asks Justa about the history of his father, particularly what his jobs were.

11’ 01” Moran asks Justa what Camp 24 is, where his mother and father stayed at times. It was a camp owned by the Roman Catholic Church where people could stay while they worked in the bush. Justa says the camp was more of a settlement. Moran and Justa continue to talk about the living conditions of Camp 24.

16’ 47” Moran asks Justa about his father’s mother. Justa never met his grandmother, even though his father continued to visit her. They continue to talk about the history of Justa’s parents.

20’ 10” Moran tells Justa she has heard there are no more gardens in Tachie today. Justa tells Moran that people no longer live off the land and that is why the gardens no longer exist. Justa says he feels lucky that he was able to experience life by living off the land. Moran asks about how home brew is made. Justa gives a list of the ingredients and how it needed to sit for twenty-four hours before being able to drink it.

25’ 00” Moran asks Justa about what his first memories of Fort St. James were. He talks about his childhood memories and his first experience in driving in a vehicle.

29’ 58” Moran asks Justa about how many families are in Portage. Fifteen to twenty are there, which Justa says is bigger than when he was growing up. There is a problem of over-crowding with about 300 people living there.

31’ 14” Justa talks about going into the cellar to collect stuff for his mother, such as jams. He talks about how his parents never ate any canned food, and always continued to live off the land. Justa continues to talk about the relationship between his parents and how happy they were together, how they rarely argued. When his mother passed away, his father passed away shortly after because he stopped taking care of himself.

36’ 44” Moran asks Justa about fishing. Justa talks about fishing from a reef in the fall. Justa would smoke the fish in a tent that other people had set up. He talks about living off the land, where nothing was wasted. In the winter, he would ice-fish.

41’ 00” Justa talks about how he enjoys going back to the old way of life and is looking forward to finishing his leadership position, so he can return to the old ways. He talks about rehabilitating his mind and body because he is burning out from his busy schedule.

43’ 06” Moran asks if she can talk to Justa’s sisters and a friend of his family. Justa tells her that his sisters are looking forward to speaking to her. They talk about the benefits of aging.

47’ 08” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’ 10” Moran asks Theresa about when she first started living with Justa. They discuss the beginning of their relationship. Theresa discusses her former husband, how she began drinking because of his abuse. She says Justa made her settle down.

11’ 22” Moran asks Theresa about the things her and Justa do together. She says they garden. She says he looks after her well, but in the past Justa ‘slapped her around’ when they were drinking. Theresa talks about her past with alcoholism and how it affected her relationship with Justa.

18’ 30” Moran asks about when Justa and Theresa got married. Theresa talks about the wedding. Theresa talks about how Justa’s parents initially did not accept her, but they eventually started to treat her well when they saw Justa and her were doing well.

21’ 35” Moran asks Theresa about her children. Theresa discusses them all individually. Two of her daughters were killed.

31’ 45” Moran asks Theresa about going to Tachie for salmon fishing. Theresa talks about the process of fishing from the shore. Theresa also talks about hunting and preparing for the winter.

37’ 45” Moran tells Theresa no names will be mentioned in the book, such as the last name of her first husband.

37’ 59” Moran asks Theresa why she thinks alcoholism is such a problem on the reserves nowadays.

42’ 59” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’ 10” Moran asks Justa about living ‘three lives.’ Justa discusses the three phases of his life – childhood, getting in trouble, and being in a leadership role.

03’ 10” Moran asks Justa to discuss his older brother John. Justa talks about John and his personality and his relationships.

07’ 35” Justa discusses the trouble he got into with John. Justa does not remember what started the fight, because no one wanted to tell him what had happened. Justa does not remember killing his brother, but discusses how he wanted to commit suicide after finding out the truth. Justa also talks about his jail time.

24’ 14” Justa talks about his move to Dawson Creek to do upgrading. He still had the intention of Justa talks about adopting his niece.

26’ 03” They return to discussing Justa’s committing suicide. He felt guilty about taking his brother’s life. They also discuss his alcoholism.

35’ 25” Moran asks Justa about how he felt about being Indian or being treated as a second-class citizen. Justa says he is proud to be Indian.

38’ 35” Justa talks about being slapped as punishment for using his native language at school. He talks about kissing a girl and getting caught. He talks about his other punishments at residential school, and how he got tired of a specific teacher. He continues to discuss the school and assimilation into the ‘white world.’

53’ 35” Moran asks about the name he was named after, Justa Hansen, who was from Tachie. Justa talks about how Hansen was an important leader of the community.

55’ 52” Moran asks about ‘Indian’ food, such as deer, bear meat and salmon. He loves this type of food dried.

58’ 49” Moran asks Justa when he became tribal chief. He talks about the history of the position and how he became the tribal chief.

1: 03’ 30” Moran asks about Justa’s father’s potlatch. He talks about his parents’ death.

1: 07’ 17” End of tape.

Item is a audio interview recorded by Bridget Moran with Justa Monk.

Audiocassette Summary

00’ 10” Moran asks Justa to identify reserves on a map. Moran tells Justa she wants to start the book with the history of reserves Justa lived in or around. Justa was born in Fort St. James. Moran asks what he wants to name the book.

05’ 10” Justa talks about how long it took to get from place to place when he was a child. He talks about what types of transportation was used in the different seasons. He also discusses how the way of life changed when the road was built between Fort St. James and the other reserves. Moran suggests the road was bittersweet because of the loss of community.

25’ 30” Justa is concerned about the loss of Indian culture to younger generations, so speaks his language often. He also worries about the dependency First Nations have on modern conveniences, so have forgotten how to live off the land.

33’ 56” Moran asks how Justa feels about ‘culture camps.’

38’ 25” Moran asks Justa which clans are in Tachie, where he names several.

40’ 05” Moran tells Justa she has been reading his diaries and how she feels he is being killed by meetings once he became band manager. Justa says the meetings are beneficial to teaching himself what he needs to know.

42’ 35” Justa talks about his nervous breakdown because of the amount of meetings he had to attend, which he averages at about one thousand a year.

43’ 36” Moran asks Justa what the central concerns were for Tachie. Justa tells her hydro, sewage, telephone and cable services, and schools. Justa talks about the schools, in particular.

49’ 46” Justa talks about the new band manager of Tachie.
50’ 09” Moran asks about the Kemano Project. Justa tells her there are lot of uncertainties, but he is not sure what they are at the moment. Justa thinks the government will go ahead with Kemano II regardless of what the public think.

57’ 27” Justa talks to Moran about the qualities of being a leader. His father told him he was too radical to be leader and had to respect other people’s opinions and nationalities to be successful. People are more supportive of his ideas now.

1: 00’ 50” End of tape.

Item is a audio interview recorded by Bridget Moran with Jimmy, Rosie, Nancy, and Madeline.

Audiocassette Summary

00’ 05” Continuation of interview with Jimmy. Jimmy says his grandfather is French, not German, like Justa thinks. Moran and Jimmy continue to talk about the history of his grandparents. Jimmy continues to talk about his family history. They talk about the history of their last name, Monk.

12’ 08” Interview changes to Rosie. Moran asks Rosie about her siblings and other family history. Moran asks about the history of their last name, Monk. She believes her descendants are French. They continue to talk about her family history.

19: 22” Moran asks Rosie about the time Justa murdered John. Rosie talks about the situation candidly. She talks about John’s family life.

26’ 30” Moran asks Rosie about attending residential school. Rosie says school was alright for her, that they looked after them. She came home after six years.

28’ 30” Rosie talks about traveling around with her father because he worked many different jobs.

29’ 55” Rosie talks about getting married, how she got to choose her own partner, instead of having it arranged. She discusses her children.

32’ 05” Moran asks if Rosie had a good childhood. Rosie says yes, but her parents were strict. She remembers her father having to pay a land tax because they did not live on reserve land. She continues to talk about her childhood.

37’ 16” Rosie talks about life in residential school. Nancy says the nuns were kind; that they had to punish them if they spoke their native language.

38’ 50” Interview changes to Nancy. Moran asks about the history of their last name, Monk. They talk about her family history.

45’ 43” Moran asks Nancy about the time Justa killed his brother, John. Nancy talks about what she can remember.

47’ 32” Moran asks Nancy about the death of her brother, Teddy. She tells Moran the story she was told by the police.

49’ 34” Moran asks Nancy when she went to residential school. Nancy talks about having convulsions, so only spent two years there, then came home. When she was feeling better, she went back for another two years. She said her time there was not that bad, but she was homesick and lonely.

53’ 16” Moran asks Nancy if she had a good childhood. Nancy tells her she did, that they did everything for their parents.

56’ 07” Interview changes to Madeline. Moran asks about the history of their last name, Monk. Madeline does not know much about it. They continue to talk about the history of the family.

1:02’ 45” Madeline tells Moran about how she knocked Justa out with a block of ice because he was teasing her when they were children. Justa was a big tease, she says. Madeline says that Justa collected a box full of ‘treasure.’

1:09’ 10” Moran asks Madeline about her mother and how much she sewed for other people.

1: 10’ 44” Moran asks about when Madeline went to residential school. She tells Moran that she liked it there. Those who went there have discipline, she says.

1: 12’ 55” Madeline tells Moran that her parents were strict. She talks about being punished when breaking the rules, much like being at the residential school. They return to discussing residential school.

1: 17’ 55” Moran asks Madeline about what she remembers about the trips between Portage and Fort St. James. She talks about traveling by canoe once with her grandfather.

1: 20’ 33” Moran tells Madeline what she plans to write about in the book, particularly the first chapter dealing with the family history and life before the road being built to Portage.

1: 23’ 25” They return to talking about the family history, including aunts. They talk about her siblings.

1:30’ 07” Moran asks about Justa Hanson, the man Justa was named after. He was living in Tachie at the time Justa was born.

1:32’ 40” End of tape.

Item is a recorded audio interview with Justa Monk.

Audiocassette Summary

00’ 10” Justa talks about getting together a memorandum of understanding regarding boundaries for fishing grounds. Justa has also been discussing land claims with the provincial government. He talks about setting up the future for the younger generation. He says a fair land claim settlement would be the granting of traditional grounds.

5’ 27” Moran asks about the Save The River campaign.

6’ 14” Moran inquires about the diaries Justa is supposed to bring her. Justa wants to talk about his childhood. He feels his youth was better than the youth of today because they are given everything.

11’ 06” Moran asks about Justa’s life in Portage and to describe a day he remembers from his time there before going to residential school. He talks about not being allowed out after dark and being respectful of other people’s property. He discusses being disciplined by talking about what was right and wrong.

15’ 15” Justa talks about his time in residential school and how he was not allowed to speak his native language. He was shocked by the corporal punishment. Moran and Justa discuss about putting this in the book or not. He talks about not having any privacy in the residential school.

21’ 55” They return to discussing the personal details of Justa’s life in Portage, such as eating porridge for breakfast. Moran and Justa discuss fishing and hunting, and the times of the year he would be away from home.

27’ 55” Moran asks Justa about a day at the residential school. He talks about how he refused to buy a Bible. He participated in sports in his second year. He talks about the food and having to take cod liver oil. He talks about being a hockey player. He talks about the time he broke his leg at the residential school.

37’ 51” Moran asks Justa about which of his sisters would be willing to talk to her. They begin to talk about Justa’s philandering and how he had a lot of fun during that time. He talks about cheating on Theresa, but they stayed together. They continue to talk about his sex life. He talks about his relationship with Theresa. He talks about his daughter, Sharon.

47’ 00” Moran wants to talk about the trauma of John, his brother who was murdered. He tells Moran that was the time he started to turn his life around. They talk about his time in jail.

48’ 18” Moran starts the interview with Theresa, Justa’s wife. Moran asks Theresa about her personal details. She talks about her family past. She got married to get away from her parents, who were her adoptive parents.

52’ 40” Moran asks Theresa about going to residential school and how her parents would not allow it because they wanted to teach other responsibilities. Theresa talks about how some of her responsibilities were hunting beavers.

59’ 30” Theresa starts talking about how she found out she was adopted. She discusses her real brothers and sisters and how several of them passed away from tuberculosis. She talks about how she is close to her adoptive mother. Theresa does not know why she was adopted out.

1:05” 57” Moran asks Theresa about residential school. Theresa says she could not speak English, so was punished for speaking her native language. She says there was no corporal punishment against her. She talks about getting tuberculosis and getting transferred to a hospital where she stayed for eighteen months. She learned how to speak English while at the hospital.

1: 14’ 57” Theresa talks about getting married at the age of 18 in 1948. Theresa gets tuberculosis again in 1956, so was placed in a sanatorium. She returns to talking about her former husband and how he treated her poorly. He was sent to jail for about two years for assaulting Theresa.

1: 26’ 50” Theresa talks about how difficult it was to obtain money for her and the children.

1: 27’ 54” Moran asks about how she met Justa. She says she always liked him and thought he looked cute. She began to go out with Justa in the 1960s. She moved to Dawson Creek to be with Justa when he was released from jail.

1:33’ 35” End of tape.

Item is a recorded audio interview with Justa Monk.

Audiocassette Summary

00’10” Bridget Moran interviews Justa Monk. They discuss the ancestry of his last name and its original spelling, Monck. Moran wants to know more about Monk’s genealogy. She tells Justa his family history will be a chapter in the book.

08’ 45” Justa discusses how his ancestors move around on the land for hunting purposes. Moran wants to know more about gardens.

10’ 19” The interview returns to Justa’s family history, particularly the arranged marriage between his mother and father.

12’ 33” Moran asks about Justa’s immediate family. Justa talks about his brothers and sisters.

16’ 54” Justa talks about alcoholism with his brothers and sisters, and with other families.

20’ 10” Moran returns to asking about Justa’s brothers and sisters. Justa talks about one of his brothers being shot and killed; mentions the name of the man who killed his brother. Justa talks about his nephew getting shot by the RCMP.

27’ 54” Moran asks Justa about the relationship between him and his siblings. He talks about being the one who is reliable; has strong leadership skills, even though he is the youngest child.

30’ 50” Moran asks about Justa’s mother. She loved going to potlatches, did a lot of sewing. She was a very quiet and religious person. Justa’s father was the same, very outspoken. Justa tells Moran he is close to all of his brothers and sisters after she asks which he is closest. When Justa was 5 years old, he spent a lot of time with his father, where he learned to hunt by the age of 7.

34’ 20” Moran asks about Justa’s housing when he was growing up. He tells her his family had a large house, but there were no bedrooms, so they had different corners where they would sleep. They had a large garden outside of their home.

39’ 20” Justa talks about how isolated Portage was, so they had to grow their own food.

40’ 41” Moran asks about churches. Justa tells her there was a church and a priest came into Portage once in a while.

41’ 10” Moran asks about what Justa remembers about Christmas. He remembers getting dressed up and going to church to sing hymns.

43’ 02” Moran asks Justa which of his brothers and sisters went to school. Justa says his sisters were not punished or abused. His brothers enjoyed school. His brothers and sisters were not allowed to speak their language, and this was their only disappointment. Justa talks about his experiences at school; he quit school and tried to get a job.

50’ 24” Moran asks about when Justa moved from Portage to Tachie.

52’ 34” Moran asks about Justa trying to get a job at such a young age. He got a job with his brothers at a sawmill in Fort St. James.

55’ 33” Justa says he was born in 1943. Moran asks about when he met Theresa, his wife. They began their common-law relationship in 1966.

57’ 13” Moran asks about how long Justa was in jail. He served 9 months and was released on parole.

1:02’ 53” Justa talks about being unemployed and broke. Theresa came to visit him at camp where she stayed for 6 or 7 months. He talks about getting married later on in their relationship. Moran asks about where Theresa is from. Theresa is from Tachie but he did not know her growing up. Moran asks about Theresa’s background.

1:08’27” Justa talks about his many girlfriends, partying, and being a womanizer. Theresa and him got ‘serious’ after she had their daughter.

1:11’ 24” Moran ends the interview. She tells Justa they will change the pace for the next interview by discussing land claims. Moran asks Justa about running for chief. He lost the first time he ran.

1:14’28” Moran asks Justa about Kemano. Back in 1948, Kemano I was created. The Indian Agent came to the reserves for signatures so the Kemano project could go ahead. Justa says the people did not have time to move their things when the flooding began. People were misled with regards to what the Kemano project was about. People on the reserves were moved to Grassy Plains – they were spread out, not the same community as they were. In 1982, First Nations people began to fight back against Kemano II. Justa was a district chief.

1:24’ 48” Justa discusses the need for an environmental assessment for the Kemano project. The case to the Supreme Court and are currently waiting for the decision. The provincial government claims there is no need for environmental assessment and are planning to go forward with the project. Justa discusses the commission and the Kemano case, in general.

1:30’ 07” End of tape.

Item is a recorded audio interview with Justa Monk.

Audiocassette Summary

00’ 10” Continuation of Tape 2. Justa discusses the review of the Kemano project. He wants a public review where there is First Nations representation. He is frustrated by the lack of a working relationship and being recognized as a leader.

03’ 29” Their way of life is damaged from the flooding. Graveyards were flooded in the 1940s. Fishing grounds will never be the same. Kemano II will do the same damage to a narrower piece of land. Seven communities will be affected, particularly Stoney Creek, because there will be no more fishing grounds.

08’ 27” They are doing this for more electricity, not for the aluminum. BC Hydro made a deal with Alcan for a bigger reservoir. Moran asks Justa if BC Hydro is the ‘imp in the woodpile.’ Justa tells her there is a three-party agreement between Alcan, BC Hydro, and the provincial government. He tells her the project will not go ahead because he believes the Supreme Court will rule in their favour.

15’ 05” Moran mentions Mary John saying that everything the First Nations ‘ever got they had to fight for.’ They briefly discuss Oka. Justa returns to discussing the Kemano II project.

16’ 53” Moran asks Justa about the Aluminum Company of Canada.

17’ 49” They both talk about the Indian Agent that would not let First Nations people in his home. They both relay their disgust with a specific Indian Agent.

18’ 41” Moran asks Justa about the Carrier-Sekani land claims. He discusses having to revisit the boundary lines. Justa talks about an agreement he signed on September 21, 1992, where there would be proper representation for the First Nations people.

26’ 30” Justa discusses the ‘potlatch law’ which he describes as ‘love, share, and respect.’ He talks about how he often gets a good response from groups he teaches.

34’ 51” Moran tells Justa how she was contacted by the Stoney Creek Band regarding how they collected several stories that are unreadable. They have asked Moran to somehow transcribe them properly.

36’ 37” Moran asks Justa about the Kemano II decision from the Supreme Court. He talks about how he is disappointed in the decision, but said he expected it because the government has rarely ruled in favour of First Nations issues.

43’ 16” Justa tells Moran that he was written a letter to President Bill Clinton and Vice-President Al Gore extending an open invitation to see the damage the Kemano II project has done to the environment.

45’ 03” Moran asks Justa when he returned to Tachie to work. He discusses his work there. In 1969, he began work at BC Rail. He moved to Dawson Creek with Theresa and their family.

51’ 09” Moran asks Justa about returning to the village of Tachie, particularly with the trouble that had happened with his brother. He talks about how the elders believed that everything would work out and how many of his achievements relate to that philosophy.

54’ 37” Moran asks Justa about his maintenance work for BC Rail. He describes his position in detail.

59’ 44” Moran asks Justa about the great gardens his father had grown, but this has stopped because of the road. He talks about bringing in television to the community. He talks about when hydro came into the community in the early 1970s. He talks about the water and sewage system being implemented in the mid-1970s.

1:05’ 10” Justa talks about when he became band manager in 1973. He describes his position. Moran asks about the difference between band manager and chief. Justa describes the difference.

1:13’ 21” Moran asks about whether or not Justa had to deal with Indian Agents or the DIA during that time. He describes his band manager position further as being a marriage counsellor, policeman, secretary, a bouncer, and always trying to make peace within the community. He talks about the pressure of the position, and how it made his alcoholism worse, how he was on sleeping and nerve pills.

1:21’ 31” Moran asks about the population of Tachie. She asks about the location of Grand Rapids.

1:22’ 33” Justa talks about becoming chief in 1975, but also kept the band manager position. He discusses in detail about being both, particularly with social issues. He talks about how parties often ended up in some accident ie a little girl getting shot.

1:28’ 34” Moran asks about the isolation of the community. Justa discusses calling for a boat or a plane to evacuate someone in case of an emergency.

1:30’ 10” End of tape.

File consists of:

• Liberating Our Children, Liberating Our Nations. Report of the Aboriginal Committee, Community Panel, Family and Children's Services Legislation Review in British Columbia, October 1992. Includes handwritten note from Dianne de Chamelan (?) to Bridget Moran and the following photocopies pages from this publication: 5-23 and 123-125.
• Addressed envelope from R. [Roseanne?] Moran to Bridget Moran containing copy of "Address from the Bar of the House" - Joe Gosnell speaking to the Nisga'a Treaty
• "The Rights of the Metis in British Columbia" (revised March 1998) published by Native Programs, Legal Services Society.
• Copy of article: "Native Indians seek resolution over issue of adopted children" by Rick Ouston for the Vancouver Sun, reprinted in Today's News (July 9, 1997)
• Newspaper clipping from The Province (Feb. 4, 1998) Pamphlet: T8TA [Treaty 8 Tribal Association] Education Department
• "Treaty 8 Tribal Association Member Community Profiles Including: 1. A Brief history of First Nation Communities in Northeastern B.C." Prepared by Kathlean Fitpatrick Research Services fro T8TA, Treaty and Aboriginal Rights Research Program, Sept. 1997.
• Fax from Lucette Kirbach to LSS Board of Directors (incl. Bridget Moran) re: Delgam Uukw (June 25, 1998)
• "A guide to Aboriginal organizations and services in British Columbia"
• "A Review of legal services to Aboriginal people in British Columbia" by Marion R. Buller (Feb. 7, 1994)
• Northeast Distribution [contact] List
• Catalogue: Books about First Nations and Aboriginal Peoples from Canadian Publishers
• "Fishing - Aboriginal Rights in British Columbia" (revised 1998) published by Native Programs, Legal Services Society.
• Photocopy of article "Why Canada has a moral obligation to abused Indians" by Grand Chief Edward John (The Vancouver Sun, April 3, 1996).

File consists of:

• "Past mistakes recorded in new book" (Vancouver Sun, May 8, 1995)
• "Murder led to election as tribal leader: social worker recorded story" (Vancouver Courier, Dec. 28, 1984)
• Transcript of "Harkins! Bob Harkins Comment" re: Justa publication (Monarch Broadcasting, Nov. 21, 1994)
• "Fascinating life, times of Justa Monk" (The Prince George Citizen, Feb. 2, 1995)
• "Justa: A Review" (Central Interior NDP News)
• "Blanket coverage" (B.C. Bookworld, spring 1995)
• "Manslaughter, then Justa for all" and "Blanket coverage" (B.C. Bookworld, spring 1995)
• Fax from Laura Boyd, Northwood Pulp & Timber to Justa Monk (and Bridget Moran?) re: names and positions of executive staff at Northwood (Nov. 14, 1994).

File consists of:

• Newspapers include: The Georgia Straight, The Province; The Indian Voice; The Toronto Globe; The Vancouver Sun Weekend Magazine; The Vancouver Sun; The Citizen; and The Nechako Chronicle each featuring articles on the Thomas inquest.
• Report of inquiry as to cause of death of Faye Helen Huagen, Vanderhoof, B.C., December 27th, 1979.
• Copy of Canadian Welfare #5, Sept/Oct. 1974 issue.
• Copy of B.C. Police Commission report to Vanderhoof Mayor W.L. McLeod, November 1, 1976.
• Copy of letter from Helen Jones, Secretary of Stony Creek Indian Homemakers Club to the Honourable Garde Gardom, Attorney General of the Province of British Columbia regarding Richard Redekop (November 19, 1976).
• Draft version (includes annotations) of "Introduction" to Judgement at Stoney Creek sent to Bridget Moran from Mayo Moran, (Feb. 1990).
• Handwritten draft of a letter written to Vanderhoof Mayor Bill McLeod
• Copy of handwritten letter from Helen Jones [Secretary of Stony Creek Indian Homemakers Club] to Bridget Moran (?), November 22, 1976.

File consists of:

• Newspapers (all dated 1976) include: The Times; The Citizen; The Sun; The Vancouver Sun; The Nechako Chronicle; Maclean's magazine
• Report titled: "A visit to Vanderhoof and Stoney Creek Reserve" by Remi J. De Roo, Chairperson, Human Rights Commission of British Columbia, September 24- 25, 1976
• Incomplete copy of "Departmental policy - resource implications manpower services to Native people" from P.S. Hall, Branch Manager CMC Vanderhoof to W.F.J. Osborne, Sr. Manager, CMC Prince George, dated July 20, 1976.
• Handwritten draft (?) of "Specimen Form of Verdict" supp.1/15/69
• Excerpt from article published in "Politics: National Indian Brotherhood"
• Report: "Inquest of Coreen Thomas, Vanderhoof, B.C. September 25, 26, 27, 28, 1976" submitted by Barbara Kobierski, Native Programs Section, Legal Services Commission.

File consists of "A comparative list of general Indian and non-Indian Values" developed by Joann Sebastian Morris, revised 1987; "Making Indians in British Columbia" by Michael Kew, revised 1986; a photograph of "Fort George", courtesy of the Provincial Archives of British Columbia, Visual Records Division, Catalogue No. 96295; Negative No.: G-3097; Newspaper articles from The Prince George Citizen: "Indians behind bars: Figures are Shocking", "Commentary: Compensation Deal Attempt to Right Wrong"; British Columbia Heritage Series: Our Native Peoples: Dene (series 1, volume 9,) a Social Studies Bulletin published by the Department of Education, The Government of the Province of British Columbia, 1953.

File consists of 68 photographs and newspaper clippings. The newspaper clippings include "Bravo" (Time Colonist, Dec. 1, 1996) and "Bridget looks back into the eye of storm" (The Citizen, Feb. 21, 1983). The photographs consist of:

• [Entrance to] The Sanatorium - Fort Qu'Appelle, July 6, 1979
• [Trades Shop at] The Sanatorium - Fort Qu'Appelle, July 6, 1979
• Bridget Moran standing beside a log house [Mary John's house?]
• Mary John, portrait - profile
• Bridget Moran and Mary John with their arms on each others shoulders
• Mary John wearing a blanket (blue with red caribou on back)
• Mary John, unidentified woman (Mary John's daughter?) and Bridget Moran in Mary's home
• Justa Monk, and Bridget Moran side by side in a bookstore
• Bridget Moran and Mary John in embrace [photo courtesy of The Citizen newspaper]
• Dinner party featuring Bridget and seven unidentified woman sitting around a table
• Bridget Moran standing beside a car
• Bridget Moran standing in front of Metlakatla Fire Department sign
• Bridget Moran standing in front of Metlakatla Lake (?)
• Unidentified woman standing in front of Metlakatla Fire Department sign
• Unidentified woman standing in front of Alaska distance signage
• Bridget Moran standing outside of St. Paul's Anglican Church Learning Centre
• View of two buildings in midground and large mountain range in background
• View of boats tied at a dock on a lack with a mountain range in the background
• Bridget Moran working on her computer
• Bridget Moran on a small boat, a slight wake can be seen in the water in the background
• View of village in background, lake in foreground
• View of lake and mountains in background
• Dog beside Bulkley River waterfall and traditional fishing territory in Moricetown Canyon
• Bridget Moran sitting on bench beside Bulkley River waterfall and "Montier Booth" in Moricetown Canyon
• Nisga'a Government Administrative Building
• Bridget Moran and unidentified man standing outside Nisga'a Government Administrative Building
• Bridget and two friends having lunch in Newton
• Two women standing in a mall
• Three women posing together for photo
• Landscape perspective featuring cross country skiing trails and farm land
• Village on a bay
• Bridget Moran standing beside a decorative fruit platter featuring a carved elephant
• River and power lines
• Coloured map of Nisga'a Memorial Lava Bed Park
• Nisga'a Memorial Lava Bed Park (?)
• Bridget Moran at beginning of suspension bridge featuring a sign reading "Use of bridge at your own risk" Gitwinksihlkw Band Council
• Sign: "Moricetown Canyon Rules"
• Moricetown Canyon featuring Bulkley River waterfall and fishing territory
• Moricetown Canyon featuring Bulkley River waterfall and fishing territory
• Moricetown Canyon featuring Bulkley River waterfall and fishing territory
• Bridget Moran and unidentified man standing in front of new building
• Unidentified [new] building
• Bridget Moran coming out of Long House entrance
• Farmland landscape
• Justa Monk autographing Justa: a First Nations Leader at a book signing at Mosquito Books, Prince George
• Justa Monk and Bridget Moran autographing Justa: a First Nations Leader at a book signing at Mosquito Books, Prince George
• Justa Monk and Bridget Moran autographing Justa: a First Nations Leader at a book signing, Elders in background
• Justa Monk and Bridget Moran at a Justa: a First Nations Leader book signing at Mosquito Books, Prince George
• Justa Monk and Bridget Moran autographing Justa: a First Nations Leader at a book signing at Mosquito Books, Prince George, Paul Ramsay in background
• Bridget Moran at Mosquito Books, Prince George
• Justa Monk and Bridget Moran at a book signing at Mosquito Books, Prince George
• Justa Monk and Bridget Moran autographing Justa: a First Nations Leader at a book signing, Elder in background
• Justa Monk and Bridget Moran autographing Justa: a First Nations Leader at a book signing, Elder in background
• Bridget Moran and a group of three unidentified women
• Bridget Moran with a First Nations button blanket featuring thunderbird and killer whale designs
• Bridget Moran with a First Nations button blanket featuring killer whale design
• Bridget Moran outdoor portrait
• Bridget Moran indoor portrait
• Bridget Moran balcony portrait
• Justa Monk and Premier Mike Harcourt
• Bridget Moran in UNBC regalia for receipt of Honourary Law Degree (1995)
• Mary John and Bridget Moran at a book signing for Stoney Creek Woman
• Bridget Moran autographing Judgement at Stoney Creek at a book signing
• Bridget Moran with a First Nations button blanket featuring thunderbird, wolf and killer whale designs
• Mary John receiving the Order of Canada (1997) for outstanding service to her community
• Bridget Moran with Mike Harcourt, both wearing cowboy hats (colour laser copy)
• Mary John and Bridget Moran at a book signing for Stoney Creek Woman
• Mary John and Bridget Moran at a book signing for Stoney Creek Woman
• 27 colour negatives featuring a trip to Metlakatla and Moricetown
• Envelope containing 15 duplicate photographs
• 25 colour negatives featuring Justa book signing event at Mosquito Books.

File consists of:

• Photographs of Mary John and Bridget Moran autographing copies of Stoney Creek Woman at Woodward's book store (taken by David Mah May 27, 1989); Mary John and Bridget Moran at a book signing at Mosquito Books, Prince George, BC; His Honour David C. Lam congratulating Bridget Moran for her award winning book, Stoney Creek Woman; Bridget Moran receives the Lieutenant-Governor's Medal for Historical Writing from His Honour David C. Lam in Government House, May 12, 1989; Bridget Moran thanks the BC Historical Federation for recognizing her as Best Author of 1988; Mary John and Bridget Moran at their first book signing at Mosquito Books, Prince George, BC. (Nov. 12, 1988); Bridget Moran receives a Certificate of Merit from Don Sale and Naomi Miller of the BC Historical Federation Writing Competition Committee (May 13, 1987); Bridget Moran and an unidentified woman stand in front of a Prince George BC U.W.C. banner; Bridget Moran and two unidentified women stand side by side;
• BC Book Prize medal (silver decal)
• Copy of newspaper clipping: "Book nominated again" (The Citizen, April 11, 1989)
• Copy of newspaper clipping: "City if focal point" (The Citizen, April 26, 1989)
• Photocopy of book cover: Stoney Creek Woman Sai'k'uz Ts'eke: The Story of Mary John by Bridget Moran
• Publisher's introduction to Stoney Creek Woman and a brief author's biography on Bridget Moran produced by Tillacum Press.
• Letter from Christy Siegler, Talon Books Ltd. to Roseanne Moran re: Bridget's manuscript for Stoney Creek Woman (Sai'k'uz Ts'eke) (March 24, 1988)
• Memorandum of Agreement between Mary John and Bridget Moran re: allocation of potential proceeds from the publication of Stoney Creek Woman; agreement witnessed by Winnifred Burnier(?)
• Letter from Linda Field, Editor Pulp Press International to Bridget Moran informing Ms. Moran that Tillacum Library will be publishing Stoney Creek Woman (May 26, 1988)
• Signed Author Contract between Arsenal Pulp Press Book Publishers Ltd. and Bridget Moran (June 3, 1988)
• Letter from Brian Lam, Manager Pulp Press Book Book Publishers, to Bridget Moran which accompanied Author Contract (June 6, 1988)
• Copy of letter from Bridget Moran to Brian Lam and Linda Field re: division of monies received from publication of book and other items pertaining to publication of Stoney Creek Woman (June 14, 1988)
• Copy of first (?) cheques received by Mary John ($70) and Bridget Moran ($30) from Arsenal Pulp Press Ltd. (July 14, 1988)
• Copy of newspaper clipping: photo of George Sipos and his family standing outside of Mosquito Books bookstore (BC Bookworld, Winter 1988); excerpt from the School Bulletin newsletter re: launching of Bridget Moran's book Stoney Creek Woman (Nov. 2 1988)
• Copy of newspaper clipping: photo of George Sipos and Mayo Moran in a play (The Prince George Citizen, April 22, 1987)
• Copy of newspaper clipping: "Spread the word: It's funny" (April 24, 1987)
• Copy of newspaper clipping featuring photograph of four young people including Roseanne Moran
• Copy of newspaper clipping: advertisement for the book launch of Stoney Creek Woman at Mosquito Books
• Copy of newspaper clipping: advertisement for the book signing for Stoney Creek Woman at Mosquito Books
• Copy of newspaper clipping: advertisement for the book Stoney Creek Woman (BC Bookworld, Autum 1988)
• Copy of newspaper clipping: reporting on the success of the book launch of Stoney Creek Woman at Mosquito Books (School District #57 Bulletin, Nov. 23, 1988)
• Copy of newspaper clipping: advertisement for Pulp Press Book Publishers featuring Stoney Creek Woman (BC Bookworld, Winter 1988)
• Copy of newspaper clipping: news release for the book Stoney Creek Woman: The Story of Mary John (Pulp Press, Fall 1988; Spring 1989)
• Letter from Bob Harkins to Bridget Moran re: his review of Stoney Creek Woman which aired on CJCI/620 on Dec.1, 1988
• Copy of letter to June Higgins-Chan from George Sipos re: recommendation of Bridget Moran for the 1989 Jean Clark Local History Award. (Jan. 18, 1989)
• Invitation to the Jean Clark Local History Award presentation (1989)
• Copy of newspaper clipping: "Indian insight offered" (The Prince George Citizen, Jan. 3, 1989)
• Copy of newspaper clipping: "Bridget still making history" (The Prince George Citizen, Jan. 20, 1989)
• Letter from June Higgins-Chan, Chief Librarian Prince George Public Library, to Bridget Moran re: Ms. Moran's nomination for the 1989 Jean Clark Local History Award (Jan. 24, 1989)
• Letter to Joan Jarmin, Prince George Public Library, from Brian Gardiner, MP Prince George-Bulkely Valley, re: invitation to 1989 Jean Clark Local History Award Presentation. (Jan. 30, 1989)
• Letter of congratulations from "six woman NDP MLAs", Darlene Marzari, Anita Hagen, Lois Boone, Jan Pullinger, Anne Edwards and Joan Smallwood to Bridget Moran re: Ms. Moran's receipt of the Lieutenant-Governor General's prize for Stoney Creek Woman (April 13, 1989)
• Copy of newspaper clipping: advertisement for book signing of Stoney Creek Woman at Mosquito Books
• Copy of newspaper clipping: Open invitation to all women to attend a Breakfast in celebration of International Women's Day, '89 featuring special guests including Bridget Moran. (March 11, 1989)
• Copy of newspaper clipping featuring photograph of Bridget Moran standing beside a table of seated women at the International Women's Day breakfast (The Prince George Citizen, March 13, 1989)
• Typewritten notice advertising a book signing by Bridget Moran and Mary John at the Whuneez Society
• Copy of newspaper clipping: "Woman from Stoney Creek" (Kahtoo - The Voice of BC's First Nations, March 6, 1989)
• Copy of newspaper clipping: "Women's breakfast sold out"
• Handwritten note to Bridget Moran from Bruce Northey re: inclusion of Stoney Creek Woman in a CNC course (Jan. 18, 1989)
• Copy of newspaper clipping: "City author honoured" (The Prince George Citizen, March 21, 1989)
• Letter to Bridget Moran from Naomi Miller, Competition Chairman, BC Historical Federation re: submission of Stoney Creek Woman to the BCHF Competition for Writers of British Columbia History (Jan. 16, 1989)
• Handwritten letter to Bridget Moran from Naomi Miller re: presentation of Lieutenant Governor's Medal for Historical Writing, $300, and a Certificate of Merit (March 8, 1989)
• Itinerary for BC Historical Federation "Journey into Yesterday"1989 conference at the Victoria Conference Centre
• News release announcing Bridget Moran as the 1989 winner of the Sixth Annual Competition for Writers of British Columbia History for Stoney Creek Woman (March 15, 1989)
• Information pamphlet on The Canadian National Institute for the Blind, National Library Division.
• Letter to Bridget Moran from Barbara Freeze, Manager Cataloguing & Acquisitions, The Canadian National Institute for the Blind National Library Division re: permission to transcribe into recorded sound and/or braille Stoney Creek Woman (June 7, 1990)
• Handwritten letter to Bridget Moran from Winnie Thomson re: personal correspondence
• Letter of thanks from retail clerk Midge Kim to Bridget Moran re: gift of Stoney Creek Woman (April 21, 1990)
• Letter of thanks from Bruce and John for Bridget's work with a CNC Sociology class (April 2, 1990)
• Note of congratulations to Bridget Moran from John Straus (?) (March 15, 1989)
• Handwritten note featuring "Sai'k'uz Ts'eke" in Carrier
• Letter to Bridget Moran from Garry Hartley, Coordinator Curriculum Development and Implementation re: letter of congratulations for Stoney Creek Woman (May 15, 1989)
• Letter to Bridget Moran from Mike re: personal correspondence (1989)
• Letter to Mary [John] and Bridget [Moran] from Val Bjarnason re: appreciation for Stoney Creek Woman (May 26, 1989) ; carbon copy response to Val Bjarnason from Bridget Moran (May 31, 1989)
• Copy of letter to Hon. Dim Campbell, Minister Responsible for Indian and Northern Affairs from John Matters (?) re: newly published Stoney Creek Woman (Feb. 3, 1989)
• Letter to Mary [John] and Bridget [Moran] from Joy Inglis re: Stoney Creek Woman (April 9, 1989); carbon copy response to Joy Inglis from Bridget Moran (April 19, 1989)
• Letter to Bridget Moran from Bob Strain, Vice Principal Malaspina Elementary School re: thank you for her class reading (Feb. 24, 1989)
• Letter to Bridget Moran from Molly Beley re: Stoney Creek Woman ; carbon copy response to Molley Beley from Bridget Moran (June 16, 1989)
• Letter to Bridget Moran from Susan re: Stoney Creek Woman (May 24, 1989); carbon copy response to Susan (June 6, 1989)
• Letter to Bridget Moran from Betty Clements re: Stoney Creek Woman (Jan. 23, 1989)
• Card written to Bridget Moran from Rosemary and John McInnis re: congratulations for winning award for 6th Annual History Competition (May 26, 1989)
• Letter to Bridget Moran from Mike Gardiner, School District 48, Howe Sound, re: Stoney Creek Woman (Feb. 20, 1989)
• Press release from Tillacum Library for Stoney Creek Woman: The Story of Mary John. (Winter 1989)
• Newspaper clippings: "City is focal point" (The Citizen, April 26, 1989), "From the Small Presses" (book review from The Feminist Bookstore News, vol.11, no.6, March/April 1989), Book review of Stoney Creek Woman from Books in Canada (May 1989), "Mary John's life portrait of Carrier community" (Pacific Tribune, April 10, 1989)
• Open letter from George Sipos, Mosquito Books, to BC Book Prizes, West Coast Book Prize Society re: regional significance and impact of Stoney Creek Woman (Feb. 7, 1989)
• News release for BC Book Prizes Short List announcement featuring Bridget Moran's Stoney Creek Woman up for the Roderick Haig-Brown Regional Prize (April 5, 1989)
• Newspaper clippings: Advertisement for the BC Book Prize nominations, "Book nominated again" (The Citizen, April 11, 1989), "City author given medal" (The Prince George Citizen, May 15, 1989)
• Event program for the BC Book Prizes Fifth Annual Gala Awards Evening (May 13, 1989)
• Chief's Mask Bookstore (Vancouver) advertisement for book launch for Stoney Creek Woman
• Newspaper clipping: "Living-room chats spawn a runaway bestseller" (Vancouver Sun, April 1989)
• Pulp Press release: Recent bestsellers: Stoney Creek Woman (summer 1989)
• Newspaper advertisements: Woodward's Books book signing event for Stoney Creek Woman (April 29), Notice for Woodward's Books book signing event for Stoney Creek Woman (April 29), Woodward's Books book signing event for Stoney Creek Woman (May 27)
• Newspaper cut-out: "Canada Council grant to professional artists" overview; photocopy of Bridget Moran's grant application form to the Canada Council submitted April 27, 1989)
• Letter from Robert Richard, Awards Officer for the Canada Council, to Bridget Moran informing her that her grant application was accepted and monies will be awarded (Aug. 2, 1989)
• The Canada Council Grant Notification (Aug. 2, 1989)
• Invitation and handwritten notes pertaining to 60th wedding anniversary of Lazare and Mary John (June 11, 1989)
• Letter to Bridget Moran from Coralee Davis, Goold 'Pioneer' Memorial Library Librarian, re: invitation to do a public reading from Stoney Creek Woman (Nov.1, 1989)
• Newspaper clipping: "Bob Harkins: Our Town" (PG. This Week, Oct. 4, 1989)
• Notecard from Sharon Lundquist, Houston Public Library to Bridget Moran re: renumeration and thanks for reading from Stoney Creek Woman.
• Newspaper advertisement from Mosquito Books featuring book signing event and celebration of 1 year publication date for Stoney Creek Woman.
• Letter from Harry Rankin, Q.C. to Bridget Moran re: thanks for a copy of the book (Nov. 24, 1988)
• Envelope addressed to "Bridget-Famous Writer-Moran" from "Mayo-Infamous Student-Moran (1989)
• Advertisement of Pulp Press award winning publications featuring Stoney Creek Woman (B.C. Bookworld, Summer 1989)
• Newspaper clipping: "Stoney Creek runs deep" (B.C. Bookworld, Summer 1989)
• Letter to Bridget Moran from L. Ann Goard re: Stoney Creek Woman (Dec. 11, 1989)
• Recommended readings list for Junior Secondary students including Stoney Creek Woman listed as recommended non-fiction literature (New listings, Language Arts, Dec. 14, 1989)
• Award: 1989 "The Roderick Haig-Brown Regional Prize" to Bridget Moran for Stoney Creek Woman; and handwritten note from Brian Lam
• News release from Tillacum Library for Stoney Creek Woman (Pulp Press, Spring 1990) ; newspaper clipping announcing pending publication of Judgement at Stoney Creek (BC Bookworld, Summer 1990)
• News release from Tillacum Library for Stoney Creek Woman (Pulp Press, Spring 1990)
• Letter to Bridget Moran from Russ re: Stoney Creek Woman (Oct. 5, 1990)
• Letter to Bridget Moran from Linda L. Field re: personal correspondence (March 5, 1990)
• Letter to Bridget Moran from Elizabeth Woods, Blackburn Junior Secondary School, re: thank you for class visit (April 30, 1989)
• Letter to Bridget Moran from Learners' Event Committee, College of New Caledonia, re: author visit (May 4, 1990) ; Open invitation to "The Community Adult Education Day" at the College of New Caledonia (May 4, 1990)
• Letter from Storefront Alternative Education to Bridget Moran re: thank you for class visit; clipping from the Storefront Alternative Education Program Review 1989-1990 re: Life Skills and a visit from Bridget Moran and Mary John
• Brochure: "Travel with a BC Book" published by The Canadian Book Information Centre featuring Stoney Creek Woman
• Page 3 from Bulletin (vol.6, no.13, Nov. 21, 1990) featuring the Stoney Creek Woman - Teacher's Guide.
• Letter to Bridget Moran from Emma and Lloyd re: personal correspondence and thank you for copy of Stoney Creek Woman (Oct. 1)
• Note card to Bridget Moran from Delores re: personal correspondence and thank you for a copy of Stoney Creek Woman
• "Stoney Creek Woman: Teacher's Guide" by Mayo Moran, published by Tillacum Library (Vancouver)
• Note card of thanks from Alternate Education Students to Bridget Moran re: visit to Stoney Creek (?) (June 18, 1990)
• Letter to Bridget Moran from Lois Boone, MLA Prince George North, re: nomination of Bridget Moran to City's Advisory Committee. (Jan. 24, 1990)
• Paystub for guest speaker honorarium of $125 paid to Bridget Moran for speaking to CNC Forestry students along with Mary John. (March 30, 1990)
• Letter to Bridget Moran from Vera Robertson re: thank you for copy of Stoney Creek Woman
• Letter to Bridget Moran from Tina MacPherson re: personal correspondence and thank you for a copy of Stoney Creek Woman (Sept. 16, 1990)
• Letter to Bridget Moran from Debbie Hartley re: letter received from author Christie Harris re: Stoney Creek Woman (Aug. 29, 1990) ; copy of letter to Debbie Hartley from Christie Harris re: Stoney Creek Woman (July 29, 1990)
• Letter to Bridget Moran from Kathi Hughes, Alternative Education Advisor Duchess Park Secondary School, re: thank you for gift of Teacher's Guide for Stoney Creek Woman and for permission to reprint the guide (Dec. 10, 1990)
• Letter from Eugenia John to Bridget Moran re: Stoney Creek Woman (Jan. 28, 1991)
• Review of Stoney Creek Woman in the Canadian Book Review Annual, 1989
• Letter to Bridget Moran from Bill Graham re: request for permission to use a portion of one of Mary John's stories as one of the titles in a series of publications called Tales of Northern BC (Jan. 15, 1990)
• Letter to Bridget Moran from Sandra Davis, English instructor Prince George Secondary School, re: thank you for hosting a workshop on March 1, 1991 District Professional Day (May 3, 1991); clipping from Pro-D day workshop offerings.
• Letter to Bridget Moran from M.F.K. Linely, Superintendent of Schools Grand Forks School District No. 12, re: purchase order request for a copy of Stoney Creek Woman for use in district office; copy of open letter issued to Curriculum Departments re: Teacher's Guide for Stoney Creek Woman ; Pulp Press Ltd. press release re: Stoney Creek Woman: Teacher's Guide by Mayo Moran
• Original newspaper clippings
• Original newspaper clippings still adhered to sticky back album pages.

File consists of:

• Press release and order form: "Tillacum Library announces the publication of Stoney Creek Woman: The Story of Mary John" (Winter 1989)
• Book launch invitation: "Tillacum / Pulp Press invite you to a book launching for Stoney Creek Woman by Bridget Moran
• Letter to Bridget Moran from Linda [Field], Tillacum Library (a division of Arsenal Pulp Press Book Publishers) re: formatting and editing of Stoney Creek Woman (June 21, 1988)
• News release for Stoney Creek Woman: The Story of Mary John by Bridget Moran
• Handwritten note featuring "Stoney Creek Woman" in the Carrier language
• Letter to Bridget Moran from John Matters re: Stoney Creek Woman (Jan. 25, 1989)
• Letter of acceptance to Bridget Moran from Linda Field re: publication of Stoney Creek Woman by Tillicum Library (May 26, 1988)
• Newspaper clipping re: news release of Stoney Creek Woman
• "A step or two in her moccasins" by Bridget Moran; a synopsis of Stoney Creek Woman; a Prologue of Stoney Creek Woman*"Pictures" - photograph key
• Book signing newspaper advertisement: "Bridget Moran & Mary John will once again be at Mosquito Books to autograph copies of Stoney Creek Woman"
• Publishers press release for Stoney Creek Woman: The Story of Mary John (Winter 1989)
• Memorandum sent to The Bulletin re: Bridget Moran's newly published book Stoney Creek Woman. (May 24, 1989)
• Handwritten note sent by Mary Ann [Lyall] to Bridget (?) re: strategic gifting of copies of Stoney Creek Woman
• Handwritten note sent to Oscar Bedard, Executive Director, Program Development, Ministry of Education from Bridget Moran re: Stoney Creek Woman (Jan. 4, 1989)
• Photographs: Elders' gathering, 1983, Mary John stretching a hide, Mary John in a flower print dress, standing in a field, Lazare in a kitchen serving ice cream to a little boy.