• The Braiding Past Threads to Present Place BIPOC Artist Research Cohort has commenced its workshops in late May.

    After an on-line info session, the cohort gathered in-person for the first time for a Plant & Fibre-Based Workshop led by Sharon Kallis at Trillium on May 23. The cohort had a tour at the Trillium Garden and was introduced to nettle and fireweed processing by practicing on plants from past harvests from the garden. Many of the artists made their first ropes by natural plant fibre at the workshop.

    On May 30, the cohort had a Land-Based Workshop led by Squamish woman, educator, and multidisciplinary artist Meagan Innes, who is also the 2022 artist-in-residence with EartHand, and her partner Jamie Thomas, born and raised snuneymuxw tun mystiimuxw, from the Nanaimo First Nation. The workshop started with a smudging ceremony offered by Meagan and Jamie, where everyone introduced themselves and their relation to the land gathered on. Then the group took turns to hold a small Squamish weaving basket brought by Meagan and Jamie and spoke about what the basket made them feel and think about. The afternoon ended with a heartfelt gift exchange between Meagan and the EartHand community. Below are a few of the many beautiful moments during the workshop.

    Moving on we have seven more workshops in different themes (more info in this post) planned for the summer and many celebration and community events that offer the cohort members paid opportunities to connect with other EartHand community artists and engage with the public. Cohort members have shown keen interest in participating and we are excited to see how the themes being explored can weave into a future community project.

    ARTIST BIOS

    Lex Battle was born into a multicultural family in the small town of Prince Rupert BC. Being a part of the Nisga’a Nation, her diverse native heritage is rooted in the Village Gingolx, “The land of skulls”. While residing in Vancouver Canada as a practicing artist; her multidisciplinary work of sound production, writing, and experimental film, engages in an ongoing conversation with the natural world and spiritual practices.

    Sidi Chen is a queer performance artist in diaspora whose interdisciplinary practice explores the concept of “Queer Worlding” that intersects arts, natural sciences, community development, and queer theory. Through his practice, Chen intends to mediate and negotiate an alternative relationship between the bodies that are human, ecological, and planetary. Chen obtained his BFA from the University of the Fraser Valley with the honor of distinction in 2018 and is currently studying in the Master of Fine Arts Program at Emily Carr University of Art + Design.

    Tori Clark is a gitxsan Wet’su’wetten woman from British Columbia and spent five years of her life knowing and living with a Haida family. With them she learnt how to weave with cedar and it was one of the greatest experiences of her life! Since then she’s always had a hunger to learn more and she’s hoping that this program does just that for her. Tori watched her boyfriend’s mom use a giant loom and make a gorgeous corset for her daughter’s graduation. Honestly nothing would make Tori happier than being able to making a piece by herself!

    Born shortly before the tumult of the Romanian revolution, and currently living on xwməθkwəy̓əm, Sḵwx̱wú7mesh, and səlilwətaɬ lands, Ada Dragomir works across media feeling most at home somewhere between spoofed youtube videos and serious sculptural objects. By harnessing the power of absurdity and irony to point to uncomfortable political realities, her practice primarily addresses questions of productivity, value, and labour. A graduate of Emily Carr University (BFA 2020), and Langara College (2018), Ada has participated in a recent residency at Unit/Pitt and a solo show featured in the 2020 Capture Photography Festival.

    Daniela Guerrero-Rodriguez is a decolonization educator, facilitator, and artist who uses a healing centered approach in designing programs and leading dialogues where unlearning journeys can take place. For over two decades she has worked locally and abroad on community building efforts in education, mental health, and the arts. These experiences and her M.Ed. in Arts for Social Change support the creation of compassionate and intersectional learning environments that combine a systemic understanding of the society we live in with creative liberation practices for building our new future.

    Yasmine Haiboub is an artist and facilitator currently based in Vancouver, British Columbia, the unceded territories of the Musqueam, Squamish, and Tsleil-Waututh Nations. She is an interdisciplinary artist focusing on community engagement and sculptural works. She engages with her immediate surroundings through performative gestures, interactive sculptures and mass accumulation of familiar objects that create new narratives in public and private spaces. She is mainly concerned with creating intersectionality through self-awareness, care, hospitality, and self-proclaimed authority.  She also uses storytelling as a tool for documentation of the self and artistic practice.

    Kristin Man is an interdisciplinary artist and author of two publications. Born in Hong Kong, she imagines being from the planet of Venus, living in diaspora on Earth and has affinity to the seven seas. She writes in English, Chinese and Italian. Kristin holds an IB from UWC of the Atlantic in Wales, a BA from Brown University and an MBA from Columbia University in the US. Her artistic research has led her to a deeper yoga practice via teaching which in turn influences her artwork.

    Tiffany Muñoz (she/siá) is a mixed race, multidisciplinary artist and experimental filmmaker, of Filipina/x and Scottish/English-Canadian settler descent, currently based in so-called “Vancouver, BC.” She creates sculptural objects, illustrative DIY printed matter, and analogue/new media moving picture and sound. Muñoz’s practice is informed by a multi-layered visual language of absurdist, visceral, abstract narratives that explore personal, intersectional diasporic cultural identity and the esoteric.  She holds a Diploma in Fine Arts from Langara College and a BFA from Emily Carr University of Art & Design.

    Xiangmei Su is a multimedia artist from China who now lives in Canada. She received her BA in Visual Art at UBC.  She works with installation, painting, photography, and video. Su has exhibited several solo and group shows in both China and Canada. Her first solo show (The Wind) was exhibited in Changshu Art Museum in China in 2012. Now, Su is an artist-in-residence in Dr. Sun Yet-Sen Classical Chinese Garden from January 28th to June 30th, 2022. Her current solo show (Intangible Thread – Part Two) is presented at the Garden. She has published two catalogues. In 2020, she was invited for a Tedx Talk, Becoming Who I Am. In 2022, she was invited to be an Exhibition Advisor for West Vancouver Community Art’s Council’s Jury for Exhibitions at the Kay Meek Art Centre.

    Michelle Sound is a Cree and Métis artist, educator and mother. She is a member of Wapsewsipi/Swan River First Nation in Treaty 8 Territory, Northern Alberta and she was born and raised on the unceded and ancestral home territories of the xʷməθkwəy̓əm (Musqueam), Skwxwú7mesh (Squamish) and Səl̓ílwətaʔ/Selilwitulh (Tsleil-Waututh) Nations. She is a multidisciplinary visual artist and her art practice includes a variety of mediums including photo based work, textiles, painting and Indigenous material practices. Her artwork often explores her Cree and Métis identity from a personal experience rooted in family, place and history.

    Rebecca Wang 王晨釔 is an artist and curator based on the unceded territories of the Musqueam, Squamish, and Tsleil-Waututh nations (Vancouver, Canada) and in her hometown Hangzhou, China. Her multidisciplinary practice investigates the absurdity ingrained in the structures that uphold the everyday which is often characterized by capitalist consumer culture. Through nuanced personal, communal, and fictional narratives, she hopes to destabilize the default ways of knowing, perceiving, and existing that disconnect one from their belongings and surroundings. Rebecca holds a BFA from Emily Carr University of Art + Design and a BBA from Simon Fraser University.

  • Stay tuned for more exciting events of this year’s artists-in-residence program, including Meagan Innes weaving on an earth loom at Trillium that will be built by David Gowman, and crossover events between Anna Heywood Jones’s natural dye research and other EartHand programs!

    Anna Heywood-Jones

    Anna and her son at Trillium Garden- Willem’s sweater was made by Nicola Hodges and uses wool dyed from the plants surrounding Trillium park

    Anna Heywood-Jones is a settler artist and educator based on the traditional, contemporary and unceded territories of the xʷməθkʷəy̓əm, Sḵwx̱wú7mesh, and səlilwətaɬ Nations, colonially known as Vancouver, Canada. Through her work, Heywood-Jones explores the complex relationship between human and botanical spheres, often articulated through textile materials and processes. Additionally, her artistic practice is dedicated to exploring the slow loss of her father and the recent birth of her son. She holds an MFA degree from NSCAD University, a BFA degree from Emily Carr University and a diploma in Fibre Arts from Kootenay School of the Arts.  

    During her time as an artist-in-residence with EartHand Gleaners Society, Anna Heywood-Jones plans to collaboratively create handspun and handwoven textile swatches made with plant fibres grown by EartHand and wool raised by Barnston Island producers. During the summer and fall seasons, the swatches will be dyed with the many colour-bearing plants growing at Means of Production and Trillium North garden sites. 

    Image courtesy: Anna Heywood -Jones

    Building on previous work done on the east coast (Tinctorial Cartographies), Anna wishes to create a textile record of the relationship between the animals, plants and people that circulate within the EartHand fibre-shed and community skill-shed. This project promises to be part scientific experiment, part learning tool and part poetic exploration. Throughout the spring and summer there will be crossover events between Anna’s work and other EartHand programs. Stay tuned!

    Meagan Innes

    Meagan and David at future loom site

    Meagan Innes is a Squamish woman, an educator and a multidisciplinary artist. Meagan completed her MEd around examining connection to place, kinship and to spéńem (plant) s7eḵw’í7tel (siblings) péńem (plant things). She is waking up her Ancestral skills by exploring reshaping pedagogy to embody traditional ways of knowing and being. She completed the First Nations Language Program at SFU and is a Sḵwx̱wú7mesh Sníchim speaker. Meagan loves to work with her hands, utilizing traditional materials and objects to create cultural works that are utilized for their intended purposes. Her practice includes weaving with a variety of natural fibres, animal hides, and plant materials as dyes and pigments.

    Meagan and Sharon exchanging gifts at the Rose Hips + Stories event fall 2021

    Meagan has worked alongside Sharon on many projects including nettle research through the Squamish Language program. She will work as an artist mentor and Squamish knowledge holder during her time as the artist-in-residence with EartHand in 2022. Stay tuned for more exciting projects that Meagan will be doing with EartHand this summer, including weaving on a loom that will be built into the garden.

  • The Museum of Surrey has a fantastic textile focus with a wonderful library and vibrant series of programs for teaching about textiles; so we are thrilled to be helping them take that energy and focus to the gardens outside!

    Are you a Surrey resident – a senior or youth – interested in learning more about connecting plantings to a textile practice? We will be working on getting the gardens going throughout the spring and summer of 2022 and are looking for interested volunteers to join the team.

    Find out more here.

  • Join us for the final virtual gathering in our popular series Cultural Territories 101

    Thursday May 12 7-8.30pm.

    This time around Nicole will invite guests to research, learn and discuss pertinent topics that affect these Nations and their sovereignty. Nicole will be leading light discussion around the plants, fibres, weaving and cultural practices of each Nation while also discussing how current day colonialism has come into play. We are excited to welcome people from all knowledge levels and group participation/discussion is highly encouraged. This is a space to learn, listen and share and we look forward to having you.

    Free, online program with limited space to allow for conversational group-

    A device with camera and audio and internet is required to participate in this program. The session is not recorded.

    Nations in discussion: Nisga’a, Tsimshian, Haida, Tahltan, Gitxsan. 

    The North Coast Region is comprised of the Traditional Territories of the Coast Tsimshian along the Skeena River and surrounding its delta; the Haida on Haida Gwaii; the Tlingit along the coast north of Prince Rupert; the Nisga’a along the Nass River Valley and its delta; and the Tahltan along the Stikine River and further inland. The Coastal geography is made up of fruitful oceans, vast temperate coastal rainforests, and deep fjords that quickly give way to drier mountainous climates further inland. The region houses many large rivers including the Nass, Skeena and Stikine. (taken from BCAFN website) 

    sign up here for your free ticket, a zoom link and any pre-work requests will be sent a few days early.

    Program Host: Nicole Preissl was born and raised in Burnaby but is Sto:lo from Leq’a:mel First Nation. Her great-grandmother was Squamish from X̱wemelch’stn and great grandfather from Katzie. Nicole is an active alumna and Emily Carr community member (BDes, 2019), passing on her knowledge to others through workshops in the Aboriginal Gathering Place. Nicole has been  actively involved with EartHand as an emerging skill-holder since 2018, learning while sharing: weaving, spinning, stories of place and most recently the Cultural Territories  101 program.

    Thank you to BC Arts Council and EartHand Community Donations for the Support of this program.

  • Join us virtually- as we attempt to live stream a talk and tour of the garden now with Oliver Kellhammer in NYC. Oliver is the artist who began the garden working with Environmental Youth Alliance, with support from Community Arts Council of Vancouver and the Vancouver Park Board.

    Many people in the city – artists and non artists alike- can trace their learning about growing art materials and making from what is in season, and building a relationship to place back to the Means of Production Garden and the opportunities that it has provided so many artists and community groups over the last two decades.

    Join us for an informal walkabout and show and tell of what is happening in the garden now!

    Sunday May 22nd 4-5pm

    get your free ticket here

    Oliver Kellhammer is an artist, writer, and researcher, who seeks, through his botanical interventions and social art practice, to demonstrate nature’s surprising ability to recover from damage. Recent work has focused on the psychosocial effects of climate change, decontaminating polluted soil, reintroducing prehistoric trees to landscapes impacted by industrial logging, and cataloging the biodiversity of brownfields. He works as a part-time assistant professor in Sustainable Systems at Parsons The New School for Design in NYC. People in Vancouver may be familiar with some of the projects he has initiated over the years, including Cottonwood Gardens, Healing the Cut-Bridging the Gap and Means of Production Garden. 

     

    Kellhammer has lectured and given artists talks on bio-art, ecological design, urban ecology and permaculture at universities and cultural institutions throughout North America and abroad, including University of Texas (Austin), Pratt Institute, NYU, Rensselaer Polytechnic, OTIS College, University of Oregon, Emily Carr University, Smith College, University of British Columbia, Bainbridge Graduate Institute, University of Windsor, Aalto University (Finland) Tohoku University (Japan), and many others. He divides his time between New York’s Alphabet City and rural British Columbia. 

  • Nicole Preissl has done such a great job putting together resources for those that have participated in our Cultural Territories 101 series, we didn’t want this collection of links to get lost

    If you missed Nicole’s last Cultural Territories 101 conversation, or just wanted to follow up on some of the reading, here is a fantastic list of the many resources and articles she compiled in her research.

    https://www.beaverfirstnation.com/

    https://www.nwtarts.com/each-tanned-hide-tells-story

    https://www.nwtarts.com/each-quill-birchbark-tells-story

    https://www.nwtarts.com/each-tufting-tells-story

    https://www.nwtarts.com/each-piece-beadwork-tells-story

    https://www.nwtarts.com/region/dehcho

    https://www.pwnhc.ca/the-dene-in-edinburgh/

    https://youtube.com/playlist?list=PLqc12R9Yjn3uFzKyAgT0nLQKRN6rfALUP  youtube playlist

    https://www.thecanadianencyclopedia.ca/en/article/dene

    https://www.thecanadianencyclopedia.ca/en/article/chipewyan

    https://spectacularnwt.com/story/nine-great-ways-to-get-taste-northwest-territories (food images taken from here)

    https://nahanni.com/blog/the-beauty-of-birch-a-tree-with-multiple-and-medicinal-uses/

    https://www.theguardian.com/environment/2021/sep/16/first-nations-clean-water-canada-treatment-facility

    https://www.cbc.ca/radio/asithappens/as-it-happens-monday-edition-1.5672830/why-12-dene-adventurers-paddled-more-than-500-km-in-a-handmade-mooseskin-boat-1.5672832

    https://spectacularnwt.com/story/travelling-deep-denendeh-land-people

    https://www.cbc.ca/news/canada/north/yellowknives-dene-first-nation-apology-giant-mine-1.5936659

    https://www.aptnnews.ca/national-news/yellowknives-dene-giant-mine-arsenic-gold-northwest-territories/

    https://www.theglobeandmail.com/news/british-columbia/bc-first-nation-renews-battle-to-prevent-open-pit-mining/article13828006/

    https://www.ctvnews.ca/sci-tech/ottawa-seeks-emergency-cleanup-of-abandoned-northern-mine-1.1199328

    https://ykonline.ca/then-and-now-giant-mine-head-frame-2/

    https://www.aptnnews.ca/national-news/struggling-with-bad-housing-in-acho-dene-koe-first-nation/

    https://www.cbc.ca/news/canada/british-columbia/bc-first-nation-drinking-water-1.3271766

    Our guest from the Nuu-chah-nulth and Kwakwaka’wakw nations was Valeen Jules, a queer carver, birth worker, radio producer, youth outreach worker, spoken word artist, community organizer, workshop facilitator, and filmmaker with a passion for nation building and QTBIPOC liberation. Valeen is reconnecting with their roots and continuously learning from the land and ocean. Valeen has a lot of titles that don’t pay enough, but their favourite jobs are being an aunty and being the greatest bad influence to their friends. Causing trouble and being an example of radical self-care each day is just another step towards their sovereignty for their nations and for their communities. This was a fantastic session and we hope to have Valeen back with us again!

    Here is the prework that was sent out to participants

    Interview with Valeen

    Site C Damn

    Dugout Canoe Article The Star

    RBCM Canoe History

  • We are pleased to announce that we are launching a pilot program named Braiding Past Threads to Present Place, where eleven BIPOC, equity-seeking artists will gather ten times with skill holders from EartHand community from May to September this year to develop their own Ancestral Cloth projects and collectively identify unique challenges and opportunities in bringing the Ancestral Cloth model to different communities.

    This BIPOC artist research cohort is comprised of Lex Battle, Sidi Chen, Sozi Tori Clark, Ada Dragomir, Daniela Guerrero-Rodriguez, Yasmine Haiboub, Kristin Man, Tiffany Muñoz, Xiangmei Su, Michelle Sound, and Rebecca Wang.

    This group of artists all have some connections to fibre and textile art in their practices and are at different stages of their careers. By bringing them together, we hope to foster a supportive environment for them to share personal investigations into ancestral cloth traditions and provide opportunities for them to go on leading workshops for the EartHand and a wider community.

    The gatherings will be offered in five themes: land-based work, fibres and plants, spinning, dying, and weaving. There will be two sessions on each theme to make up the total ten gatherings.

    The community skill holders who will work with this BIPOC artist cohort are: Anna Heywood-Jones, Jen Hiebert, Cait Hurley, Meagan Innes, CZarina Lobo, and Sharon Kallis.

    This project follows the “Ancestral Cloth Research Methodology” that emerged from paid online Ancestral Cloth Guilds (ACG) over 8 months of the pandemic. The inquiries of the program include

    • What is our relationship to the land where we live; where we access plants for colour and fibre — how do we deepen our roots and better understand/respect  traditions connected to this place?
    • Who were our ancestors? What stories do we know about where they lived regarding textile traditions and the plants with whom they were in relation? Do those plants live here too?
    • What skills are needed for  processing, spinning, dying and weaving; how can we build personal technical capacity to turn the plants/animals in our midst towards woven threads that our ancestors might recognize? 

    This project is funded by

  • Language and Place: unpacking the complexity of decolonizing our tongues and actions

    The following content documents the four-part conversation series hosted by EartHand Gleaners Society as part of the 2021 Artists in Residence Project: Down from the Mountains: into the City with Cease Wyss and Jolene Andrew. 

    Conversations took place virtually from November 2021 to January 2022 and included the perspectives and reflections of Senaqwila Wyss, Meagan Innes, Cease Wyss, Jolene Andrew, Tori Clark and Jazz Whitford.

    EartHand gratefully acknowledges the financial support of BC Arts Council Resilience funds and City of Vancouver Cultural Services: Community and Artists Shifting Culture  for making this project possible.

    Synopsis of Conversations:  Meagan Innes 

    Part 1: A conversation about the challenge and complexity of returning language to place with respect and honour.

    Prework recommended viewing:

    Jolene Andrew, Tori Clark, Cease, and Senaq Wyss show up to support the family via Zoom in all their beauty to talk about the challenges and complexities of returning to language and place. Senaq carefully picked up the work to begin the conversation about the importance of language revitalization. Her words circled around the importance of reviving ancestral place names. Senaq explored the differences between ownership and stewardship. Then the conversation stalled when it came to how institutions now want to steal our Sḵwx̱wú7mesh sníchim for questionable translations and cheap acts towards “reconciliation”. Institutions want to say to the world: “hey, look we are serious about reconciliation. Here look at our sign it says…??? oh wait I can’t pronounce this” call Senaq she knows. More and more language speakers are sought out to translate certain “buzz words” for titles of articles, for events, for place names unknowingly invoking the spirits of our ancestors, While glossing over how deeply hurtful this process can be for Sḵwx̱wú7mesh sníchim language learners. This is not settlers’ work. This work belongs to the Sḵwx̱wú7mesh Peoples here in Vancouver.

    Historically language was stolen, beaten, and erased from our tongues. This brings up very real physical, emotional, mental, spiritual reactions. So much is woken up and stirred up when it comes to language learners stepping into the process of language revitalization. This work is complex and what is not usually talked about is the deep hurt that comes with learning the language of your ancestors. There is a deep shame in not understanding suffixes, prefixes, and the way to use them. There is shame in not being able to pronounce certain glottal and vernacular stops. There is shame in not being able to articulate ideas, there is shame in not being able to pray to our ancestors. Then there is the added layer of loneliness, the loneliness of not having anyone in your direct family that can help. There is hurt that comes with learning Sḵwx̱wú7mesh sníchim and this hurt is different for every learner. Historically our Sḵwx̱wú7mesh sníchim languages have been stripped off our tongues and hearts through federal oppressive policy. 

    Paradoxically, there is also a deep joy, a pride that is developed as one starts to think and even dream in Sḵwx̱wú7mesh sníchim. Sḵwx̱wú7mesh sníchim is so specific, so beautiful, so melodious, so connected to place. Our language is interwoven, knotted, and tied to the land itself. Cease states; “our lands and our waters tell us stories that are there for us to learn from”. After all “we don’t own the land but only have the safekeeping of it for our children” just like our Sḵwx̱wú7mesh sníchim it is up to Sḵwx̱wú7mesh sníchim language learners to be the safe keepers of our Sḵwx̱wú7mesh sníchim for the generations to come.

     If you are reading this and feel overwhelmed to do something, think about donating to this language revitalization work through KAS see link below.

    Part 2:  Names of plants and decolonizing our tongues

    Prework recommended viewing:

    The role of  Sḵwx̱wú7mesh Sníchim language work is especially important to me as this is the language of my ancestors and one of the many languages spoken here on Coast Salish territory. Language revitalization is deep and humbling work. The work to revitalise a language takes commitment and sacrifices that therefore impact an entire Nation. Language revitalization asks students to delve deep into their history, kinship, and connection to the land. Students are challenged mentally, physically, spiritually, and emotionally and in the process of revitalising a language, students are actively working through intergenerational trauma and the impacts of contact and colonisation. This is not easy work but it is necessary work; ensuring one knows who they are and where they come from. Language helps to connect one to place, identity, culture, and spirituality. 

    Sḵwx̱wú7mesh Sníchim connects me to my Ancestors. Language revitalization also includes culture and ceremony thus leaving students with a greater sense of belonging. Culture and language are deeply entwined and the language holds a very specific Sḵwx̱wú7mesh worldview and perspective. Sḵwx̱wú7mesh: songs, origin stories, prayers, and ways to identify ourselves, our kin, and our specific ties to place are so important. Sḵwx̱wú7mesh sníchim is the language of my family and revitalising the language of my ancestors is so important. Through Sḵwx̱wú7mesh sníchim I am learning different ways of understanding: place, family, feelings, spirituality and Sḵwx̱wú7mesh worldview. This is what has been missing in my family for two full generations because of Indian Residential Day School. It is my sacred connection to my ancestral language Sḵwx̱wú7mesh sníchim, that helps my healing,  pride, and self-love. This work is important. 

    I see a progression of Sḵwx̱wú7mesh sníchim language in the songs I sing. I notice my voice no longer shakes when I am singing our traditional songs. I also notice my body language has moved from one based in fear to one that exudes confidence and pride. I feel the importance of Sḵwx̱wú7mesh sníchim language in my body and in my spirit. It is the ancestors I get to commune with in the early light of day when I go to the water. I know Sḵwx̱wú7mesh sníchim has deeply transformed me. And in the end, all of this is for the children because “the only thing the world needs is for every child to grow up in happiness” (George, 2004, p. 85).

     Part 3: Pushing Beyond Territorial Acknowledgments

    Prework recommended viewing:

    Squamish Atlas.com 

    Acknowledging traditional territory has become just a part of the all-inclusive workplaces agenda. However, not too long ago those who chose to acknowledge territory in a truthful manner by using the words: unseeded, stolen, unsurrendered were deemed “radical”. These types of “radical” acknowledgments made settlers uncomfortable and defensive. This usually led to parking lot conversations about why traditional acknowledgments were necessary. And often Indigenous educators were not given a second chance to open events and meetings;the truth was left off the agenda to “keep the peace”. I know that acknowledging the truth about Canada’s history is not easy but this is important work. In institutions now I am not sure how much of the traditional territory acknowledgment is lip service and how much of it is deep gratitude for settlers who find themselves, guests, here on beautiful Coast Salish territory? I wonder how many guests truly embrace the historical truths here on Coast Salish territory? 

    In this work there is a tangle of land and language politics.

     I often ask if my allies know how important language revitalization work is and question what is being done in support of this work? Senaq says that when she is teaching her children the language it is arduous and challenging but it is a choice she does not have. Senaq talks about how teaching the language “takes grandparents, , friends, siblings, family to help the process. But what if you don’t have this? What if you have only a handful of language speakers left in the world? 

    The data on present Sḵwx̱wú7mesh sníchim first language speakers is two, we have only two first language speakers left in the world.  We lost our last first language speaker last year. We have many “silent speakers” who were born between 1940-1947 that were born into Sḵwx̱wú7mesh sníchim speaking homes.  as well but I have yet to meet them and learn alongside them. According to the UNESCO Vitality Index, our Sḵwx̱wú7mesh sníchim is a “critically endangered language.” Critically Endangered (1): The youngest speakers are in the great-grandparent’s generation, and the language is not used for everyday interactions. These older people often remember only part of the language but do not use it, since there may not be anyone to speak with (Endangered Languages, 2003).  UNESCO Vitality Index states that “language diversity is essential to the human heritage. Each and every language embodies the unique cultural wisdom of a people. The loss of any language is thus a loss for all humanity” (Endangered Languages, 2003).  

    On top of all this remains the notion of survivors guilt when it comes to language revitalization. Senaq asks herself why do I get to learn snichim? Why me?

     There are some elders that don’t get this opportunity”. This is one account of the importance of language revitalization work along with the many woes. This story is shared so that next time it is your turn to acknowledge traditional territory and you utter the words “I give thanks to those whose traditional territory I live, work and play on the traditional territory of the….”STOP. When acknowledging the territory why is there gratitude for “playing on our territory” that is hurtful. Just “playing” on the traditional territory is not enough. Land back is what we need. If more people stopped to think about the Indigenous children who never got to “play” on their traditional territory, it changes this sentiment forever. 

    Senaq goes on to explain this notion through an example from the Vines Festival, artist Raven John asks members of the audience to: “reflect back…to think about the most beautiful memory you have here in Vancouver. Think about the happiest moment in your life.  And then to think about whose lives are ruined for these memories. Who’s lives were sacrificed to see that beautiful sunset? Whose land was stolen so you can “play” on that playground? Whose longhouses were destroyed and pushed into the ocean? There have always been Indigenous Peoples here before you. Who was removed, murdered, buried in these exact places?  Settlers starting happy lives on our Coast Salish ancestor’s graveyards need to think about these things and acknowledge the truth. Senaq goes on to explain that with that comes a deep and all-encompassing grieving, a grieving that the language is not spoken on the land, a deep grieving for the lack of knowledge for tree identification, and grief around trying to explain this, grief around trying to explain why acknowledgments are important.

    Jolene shares some insight on traditional acknowledgments; she invites folks to  “not compare our other histories during your acknowledgments” and to consider how are you supporting sovereignty specifically through land back?. Acknowledgments can cause tension and can perpetuate anti-indigenous sentiments. Jolene asks folks to think about “how allies are unintentionally weaponizing indigenous peoples’ knowledge to advance settlers’ political and environmental agendas. Jolene says “using indigenous knowledge as a political weapon is a truth that Indigenous Peoples face on a  daily basis”. I ask are you ready to acknowledge this truth? And what steps are you and your institution taking to support sovereignty, especially through the returning of our traditional lands, waterways, shores and foreshores? 

    Part 4: Honouring the Life of Plants

    Prework recommended viewing:

    http://www.nfb.ca/film/spirit_doctors/

    This virtual meeting brings us all together to speak about honouring the life of plants. The process so far has been a beautiful sharing of knowledge about plants. We started the session by introducing our collective ancestors and bringing them into commune with us by name. This is important if I want the work to go well. The introductions to our ancestors and our plant kin allow us space to time travel. To travel back in time to share stories of growing up, sharing teachings from our grandparents, great grandparents. To share knowledge about medicines. Knowledge about the land and the heart work in relating to plants as Kin. If you listen, plants can share many things. If you take the time you can learn about your collective Ancestors through plant kin.

    Sometimes the sharing of the plants and their family members, their essence, their spirit, their medicinal properties is really challenging. Knowing that traditional ecological knowledge and ancient ways of caring for our plant kin have been disregarded since contact. Now that the world is in the state that it is now, we can clearly view that devastation of contact and the commodification of all plant things turning back to traditional ecological knowledge seems to be the answer. However, there is weariness when it comes to sharing not only the truths about the plant kin but also the sacred teachings, language, protocols, and culture. When so much has been stolen, disregarded, ignored, and destroyed how can I trust those I share this ancient knowledge with? 

    Yet knowing that the teachings ask us not to be stingy, to share. Knowing that this knowledge is not just ours and can prove useful to help those sick and in need.  This double-edged sword is what you live by when you are forced by contact to live in two worlds At one time this knowledge and the care for plants kin was a reciprocal relationship based on trust and love. Now, what are we trading for this knowledge? How are we ensuring that you have taken the time to develop relationships that are reciprocal? 

    Yet I know this reciprocal relationship is not always reciprocated. When this relationship is not honoured, and traditional ecological knowledge is used as a commodity it breaks down and disrupts the natural order.. I have seen traditional ecological knowledge written down, memorised, and then shared back with no regard to the author of the work or the truth of where it came from. In this session, I shared about my relative Devils Club. I was careful about just how much I shared knowingly leaving out locations, seasonal times to harvest and ceremony that goes along with pulling my relative’s roots from the earth, the many steps of care to ensure it is ready to help, and then the many steps it takes to process devils club.  I also left out what it can be used for, what ailments it can aid, and how to take care of that which is leftover. I think about all the hours I have spent, all the time I have spent sitting with wisdom keepers, elders, and my relative devils club itself to listen, learn and act and I ask myself should I be sharing this over a Zoom meeting to perfect strangers? My answer is no.

    It is my thought that all the plants on Turtle Island deserve reverence and respect for who they are and what they do. I have been sharing about how we can better create a relationship with our plant kin that is reciprocal and based on respect. Please ask yourself what you can give plants? Rather than what can plants give to you? Viewing our plants as siblings rather than a commodity that can be taken, bought, and sold with no regard for plants that are endlessly generous and kind is yet another form of genocide. I ask after reading these personal thoughts what are you going to do for your plant kin? How will you move to build reciprocal relationships based on love and trust with plant kin and all folks?

    Meagan Innes, March 2022

    On behalf of

    EartHand Gleaners Society

    Would you like to access this document as a PDF to share with others? Please email earthandgleaners(at)gmail.com and we will email you a PDF for your network.

    Supported by:

  • EartHand Gleaners has just received a very generous donation of equipment to both keep and move into our community of fibre folks. It seems a moment should be taken to publicly acknowledge what will be a bounty for so many in our fibre community!

    It is an honour and privilege to accept from the estate of Masami Yesaki both her beautiful spinning wheel and drum carder for community use during program times, as well as to move two looms into our community of skill seekers.

    Spinning wheels, Masami, and our community have a history which makes this donation that much more poignant, here is the story:

    ‘Masami, a spinner and weaver whom I had met only once, passed away in early January 2013. Our mutual friend Penny asked me if I could do something: create a small outdoor monument or weave something with a group. She didn’t know exactly what she wanted but recognized her own need for a mourning ritual –  something that would resonate not just in the moment, but longer term as well. Masami had emigrated to Canada from Japan, and her ashes were being returned to Japan according to her wishes. That meant no place for visiting and remembering Masami for friends and loved ones here. The idea for a planted, living willow spinning wheel made a lot of sense. In fact, Penny and I are hard-pressed to know whose idea it was in the first place. I had just begun the project of creating a new cloth garden bed at Aberthau house, the place where the spinners and weavers guild that Masami belonged to, had met. … one Saturday afternoon about seven of us met up, and over four hours we constructed a simple, three-legged spinning wheel sculpture.

    Working with Masami’s husband and friends, we created each leg by planting about eight willow rods spaced about 15 cm (6 inches) apart in the shape of a circle. Each leg made from its own willow circle was woven in an under over rhythm all the way up the willow rods.

    We braided the spinning wheel itself by making a very long flat braid that could join on itself to become a circle.

    We made up how the structure needed to come together in the center as we went along, engineering on the fly.

    Lots of brains worked in different ways as to how to best bring about the basic idea of the piece as I had described to it to the group. Aside from group problem solving, there were moments of quiet reflection as well as storytelling, sharing memories of Masami. More than once there was laughter when the group thought we might have her approval on how we were faring with the task at hand.’

    Excerpt from Common Threads: weaving community through eco-art by Sharon Kallis (published by New Society Publishers) Chapter 5

    That ephemeral wheel has since disappeared, and we are elated to have her working wheel now in our community.

    Masami Yesaki
    November 5, 1951 – January 10, 2013
    On a bright winter day Masami’s cheerful face and spirit came to serene rest. Predeceased by her parents, Takeshi and Kimiko Maruki, she is survived by her husband of 34 years, Arthur, brothers Yoshimasa (Ayako) and Masafumi (Kazuko), nephews Ryo and Yuto and the extended Yesaki family. Arriving in Canada, she continued her childhood practice of the Japanese tea ceremony and became a member of The Urasenke Vancouver Association. She developed an interest in spinning, weaving and dyeing, and joined The Greater Vancouver Spinners and Weavers Guild. Her naturally open and friendly manner endeared her to everyone.

    ~from the Vancouver Sun and Province obituary column

  • Flax Talk with Dr. Kathy Dunster

    Free Virtual Event: Thursday, March 31st, 7-8.30pm

    The last few years Dr. Kathy Dunster ( Kwantlen Polytechnic University) has been  growing test plots of different flax for linen seed varieties . 

     Back in 2018,  Kathy and Sharon selected nearly 20 varieties of seeds from the Canadian Seed Bank. Kathy began growing and charting the growth and vigour with various climatic challenges while Sharon processed the straw to stricks.

    Kathy’s talk covers some of the social history of flax growing in the province of British Columbia and we will complete the presentation with conversation time to discuss collectively what next steps for linen growing might look like.

    Virtual Workshop with Joan Carrigan- Knotless Netting!

    2 Wednesdays, April 13th, 20th, 7-8-30pm

    Dressing a Stone and making a pouch- Knotless netting is an ancient stitching technique that has been used to make pouches and bags in many parts of the world. In this workshop, participants will start by learning design variations of knotless netting using waxed threads worked over a smooth stone – thus Dressing a Stone. The second project will be creating a Small Pouch with the option of making it into a necklace. Traditionally this technique employed plant fibre cordage so for the second project you will have the option of using cordage you have made yourself or perhaps yarn you have spun. 

    In the Gardens!

    Join us at Means of Production Garden! April 19, 21, and 23

    Looking for a community of land tenders to join? here is a great opportunity to get to know both MOP and the great folks who take care of this garden.

    This 3-session intensive stewardship project is an opportunity to get to know the MOP food forest and the amazing group of volunteers that steward this beloved community garden.