Section 11 - Shuswap Communities Today

Today there are over eight thousand Shuswap people. Because many of the reserves are small and isolated, there is regular movement away from the communities into the larger cities where educational and employment opportunities are available. Many off-reserve people live in the areas of Kamloops and Williams Lake, while many others have moved further afield to obtain jobs, attend school or to be near relatives, however, many Shuswap people still live on one of their seventeen communities located within their traditional areas.

Shuswap Communities Past and Present

A) Roles and Responsibilities in Shuswap Communities

In many respects Shuswap communities are similar to any Canadian community of a few hundred people. There are structures in place to ensure that services are delivered, and a great deal more that happens, which rely on volunteers and the will of the individuals sharing a place to become a community. As in non-native communities, there are groups who meet to discuss education, recreation and social concerns and those who make sure things get done. Today, Shuswap communities find themselves on the edges of a society driven by technology, competition and economics to which they are bound.

First Nations have not fared well in relation to the dominant society. It is commonly recognized that they are a marginalized group, having the highest mortality and imprisonment rate of any sector of Canadian society while having the worst housing conditions, lowest educational levels and lowest incomes of any group. In spite of these obstacles, Shuswap communities have survived because of the will to continue to practice and revive their traditional lifestyle and ways of relating to the world. Many elements of culture can be found in the way roles and responsibilities are divided today.

B) Elders

The Elders hold the greatest share of traditional knowledge and language. They are looked to as the experts when communities develop education and social programs through which they aim to kindle self-esteem by establishing pride among their children and youth. They also have a role to play in religious, social and cultural events. At public meeting, elders are called upon to open the proceedings and/or to bring them to a close. Elders on social and political matters maintain a leadership role they have always had in Shuswap communities. Today, however, their role is more critical because their knowledge and cultural understandings have not been passed down systematically as in traditional times. There is a sense of urgency about obtaining their expertise to inform the generations of tomorrow.

C) Shuswap Women

Shuswap women play an important role, being largely in charge of the families, educational and social matters. They plan many community events and celebrations. Women often take charge of their extended families, caring for nieces, nephews or grandchildren if these children need their support. It is not uncommon for Shuswap children to be raised by their extended family when their parents are unavailable.

Shuswap women's roles are changing somewhat as they are changing for women throughout the country. Today, they are commonly receiving post secondary training and making extensive contributions in the health, educational, managerial and political areas.

D) Shuswap Men

Shuswap men like their non-native counterparts, are often the wage earners of the family, however, their spouses are often working, usually in their local band office. The majority of the men are employed in such industries as fisheries, logging, silviculture and in local sawmills. Farming and ranching is widespread throughout the Shuswap Nation. Many of the young men are attending post-secondary institutions and are more likely to be in positions of political leadership than women.

E) Shuswap Children

The children and youth are at the centre of most initiatives that take place in Shuswap communities and many events are planned with the children as the focus. Education and social programs are undertaken for their benefit. In almost every major speech the elders make reference to the well-being of their children and future generations as fundamental to their goals. Children are regarded as a representation of the future and are expected that they will learn from what they see and listen when their elders speak.

Shuswap people aim to raise their children in balance with growth being holistic, fulfilling physical, intellectual, emotional and spiritual needs. Where students attend band schools, cultural teachings are a prominent part of the curriculum. In Williams Lake, Kamloops and Chase, Shuswap language is taught in public schools as well as all band-operated schools.

F) Governance in Shuswap Communities

The governance structures in Shuswap communities differ greatly from that found in the non-Native community. Located on reserves, which are crown lands, Shuswap peoples remain wards of the federal government. They have no ownership of land and all decisions made, must be approved by the Minister of Indian Affairs in Ottawa. This organization is a far cry from the situation which existed before government became involved in First Nation's lives. In traditional times, they had complete freedom to run their own affairs and were responsible for the well- being of all the people.

Leaders were seen to be servants of the people and were selected for their competency in certain areas. They would continue in that role until he or she was no longer able to perform their duties, at which time they would be replaced.

Today, bands operate under the federal Indian Act, which states that elections for Chief and Councilors will be held every two years. However, only those who have been designated Status Indians within the band are allowed to vote or can run for the position of Councilor. It also states that the Chief need not live on a reserve, or be Shuswap, or even Native. This was included to cover the possibility that communities may not have anyone deemed competent to serve as chief. This is one of the many examples of the paternalistic attitude of the Indian Act.

Once elected, Chief and Council have the right to administer those programs developed by the Indian Affairs Department.

As bands demonstrated their competence at running their own affairs, they have taken over more programs within their communities. Most Shuswap communities now run their education, social, housing, infrastructure, maintenance and economic development programs. Others are beginning to take over health and band membership.

Due to the limited resources available, band councils really have a minimum of power and have little leverage to initiate real changes. The main source of financing to Shuswap First Nations is through transfer payments from the Federal Government that has so many strings attached that the bureaucracy is overwhelming.

G) Economy in Shuswap Communities

Significant changes have occurred in the economic sphere for the Shuswap people within the last two decades. Management of political, social and economic affairs at the local level has increased opportunities for employment and business ventures not previously available to the people. Shuswap people are employed in jobs across the spectrum from resource-based industries, to services, to business and professional positions, whereas, previously they held positions as laborers or menial positions.

Evidence indicates that unemployment is at least 20% higher in Shuswap communities than in the non-native communities (SNTC 1992). Related information shows that Shuswap families tend to have much lower income than their neighbors. These statistics are consistent with the national trends. As of 1985-86, First Nations employment levels were about 20% below the Canadian average and household incomes at a national average of $21,800 as compared to the Canadian average of $38,700(Dept. Indian Affairs, 1989).

Whereas the above statistics show that many Shuswap are near the bottom of the income scale, they fail to reflect the many initiatives undertaken by the Shuswap governments to enhance the financial situations of community members. A study of the southern Shuswap communities indicates that over 70% of the employment available are supplied through the local band administrations.

The bands are also working to develop economic opportunities within and beyond the boundaries of their reserves. Many of these initiatives are related to the natural resources, such as fish hatcheries, forestry and agricultural projects. Those communities situated along major highways, cities or lakes are involved in a variety of service-oriented businesses or leases.

H) Services Available to Shuswap and Other First Nations Students

Band Administration Services

Band Administration services available may vary from band to band depending on their needs or priorities. Band staff may include social workers, family violence workers, abuse counsellors, drug and alcohol counsellors, childcare workers and community health workers.

Friendship Centres

Twenty-eight percent of BC First Nations people live off reserve. These centres provide cultural support, social and information services to First Nation people in urban centres. Some of the services provided include housing, addictions counselling, education, employment assistance, cultural awareness and social development programs. Two centres within the Shuswap area are the Interior Indian Friendship Centre in Kamloops and the Cariboo Friendship Centre in Williams Lake.

First Nations Education Institutions

Throughout the province, there are a number of educational centres that provide programs designed specifically for First Nations people from basic literacy through to the university level. These are usually affiliated with and accredited by local colleges or universities. Courses and programs offered include First Nations culture and history as well as personal development through life skills training.

Native Outreach Programs

Native Outreach Programs are funded through Employment Immigration Canada and provide employment counselling, job-readiness, job referrals and resume-writing assistance.

Cultural Centres

Cultural Centres are operated within some tribal areas. Their mandate is to enhance and promote cultural development for First Nations people. They provide services for cultural development, such as museums, newsletters, language, arts and crafts and cultural educational programs for all levels.

School District Native Education Coordinators

Most school districts employ a Native education coordinator and Native teacher aides.

Ministry of Education

There is a provincial Native Education Branch that provides advisory services for Native education in the province.

Rita Jack, Marie Matthew, Robert Matthew, Shuswap Community Handbook, SCES