Decolonized Futures

Sepass Poems

Stó:lō people refer to oral histories as sxwōxwiyám and sqewelqwel. In his article “We Have to Take Care of Everything That Belongs to Us”, Naxaxalhts’i (Sonny Mchaslie) shares, that ““sxwōxwiyám” are stories about when Xa:ls, the Transformers, travelled to our land to make the right” (92).  A good example of a sxwōxwiyám is Xepa:y, the Cedar & the Flood:

     There was one good man.
To him Xa:ls said:
“You shall be a good tree;
You shall be Xepa:y, the cedar;
You shall be houses, beds, ropes;
You shall be baskets and blankets;
You shall be a strong boat
In the flood that I shall send
To show this Syway:l
That there is One there other than he
In Swayel, the earth…”

In Sepass Poems, K’HHaseten shares an ancient sxwōxwiyám that outlines the origin of Xepa:y,  the connection to the environment and Stó:lō value and beliefs from teachings from our ancestors.  In the passage it evident that the cedar is spiritually and culturally important to the Stó:lō.

In her book, Brushed by Cedar, Living by the River, Dr. Crisca Bierwert examines the way anthropologists consider Coast Salish culture with a focus on figures of power and Native narratives. The anthropologists’ chapter 3 heavily focuses on the origins and style of Fraser Valley songs; where she examines, the Sepass Tales, and contests the collaborative work with outsiders. Bierwert on Sepass Tales,

Sepass Tales has been overlooked in the past because of its evident lack of local authenticity and for its self-importance,but it a significant example of a moment of radical
experimentation that is at the very least at mark of pan-Indian movement connections.

Bierwert argues that, the Sepass Tales is a reflection of heavy influence from outsiders, specifically, white religious figures who ‘transformed’ Sepass’ work.  We see from her analysis, the possible question emerging, including,  how would we view and understand Indigenous history, specifically Salish songs?  But the more important question raised is “how it is viewed from its own Stó:lō worldview and social structure?” Thus, we can imagine, how problems are solved within the culture, itself. To further explain, is to consider some of the Stó:lō cultural protocol surrounding disagreements.  If there are problems among the people, it is custom for a meal to be shared over a discussion. The Sepass Tales was published after the passing of K’HHalseten, and as far as it is known, the work now known as Sepass Poems has not been intimately challenged or disputed by Stó:lō people, or as Bierwert suggests, people of “authenticity” and “authority”.  While Sepass’ work has been challenged-it is without a doubt, a record of ‘priceless’ value. Furthermore, Sepass work generates academic discussions which offer an understanding of the time, and on cross-cultural relations, regarding the ‘written document’.

As we will see on the page below, the Sepass family continues to help preserve and promote Stó:lō history, language and culture.

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Why education on Stó:lō matters?

As previously mentioned,  Stó:lo oral histories including, sqwelqwel, as Mchalise explains, “our own family true news, or history” (93).

A good example of a sqwelqwel is a Sepass sqwelqwel as told by e7ta/K’HHaseten (William Sepass III)to Knickerbocker:

“The Late Robert Sr. Sepass had told me a story about the Late “Dorothy Leon” his sister riding at the Bow, he would be in the middle, and his dad would be paddling.

His dad would take the horse and wagon out to Fraser River with the canoe in the wagon and launch it near a place called the Landing. They would paddle down river to a spot called “Lucky” where he fished at Sumas Mtn.

On this trip they went Dip Netting for Oolichans and loaded it right to the top, he said at about suppertime the West Wind would start to blow, his dad would put up the Sail and away back up river to the horse and wagon. They would really “Go”

Today the Sepass history is woven to remembered in a Coast Salish blanket weaved by Julie-ann Malloway (nee Sepass).  She covered her close
relatives, Rosalynn Sepass, and her son Julian-James.

Above, it is evident that K’hhalesten’s canoe is emotionally, spiritually and culturally significant to the Sepass family and the Stó:lō community. While such significance may not be ‘visible’ to the community, we do have the physical canoe to share with the community.

We remember K’hhalseten today, because of his legacy of leadership; including his efforts towards the cross-cultural relations progress. What does his legacy have a role in our lives, today?  The emergence of  his life story and work in academia and public programming for education.  In her work entitled, “Bring Home the Canoe”: History and Interpretation of Sepass in S’ohl Temexw,” Dr. Madeline Knickbocker aims to cover the history on Sepass canoe journey. Bill Sepass, the eldest great-grandson of William K’HHalseten relates to Knickerbocker:

I’m just glad that we came to this point to be able to eventually bring it here to this building, and for other people to view it and see the history our people, and how the transportation, and they used the transportation for, getting back and forth. I
think it will be a good education source for all people.

We see that Indigenous peoples, including, the members of the Sepass family recognize the importance of Indigenous histories and stories bring value to education for both Indigenous and non-indigenous peoples.

Finally, the descendants of Chief William K’hhalseten ‘Billy’ Sepass, like, William ‘Bill’ ||| Sepass who, today carries the male ancestral name, K’hhalseten, Helen Carr (nee Gabriel) carries a female ancestral name,    K’HHalsetenethó:t and Jenna Sepass who also carries the female ancestral name, K’HHalsetenemó:t, each who keep the name alive.

What do we learn? Through the reflection on the life story of K’hhalseten, we see the legacy of leadership that he left; encompassing social, political and cultural elements.

The life story of Sepass can be seen as a window of the past, to gain a better understanding of the past on Indigenous history and experiences; including cross-cultural relations with non-Indigenous Canadians.

At the heart of Canada’s path to the reconciliation of mainstream Canada and Indigenous peoples cannot exist without mutual recognition, which includes, Canadians knowing the colonial-relations with Indigenous peoples. And above all, it must center on Indigenous people and histories. We need to illuminate the stories and histories, such as lesser-known figures, such as K’HHalseten who was an advocate for Stó:lō culture, established relationships with settlers, and his efforts to challenge colonialism were overlooked. Let his story be a starting point, to be a reminder to always continue to strive for ‘more’, with a good heart and mind.

Kw’as hoy le xwélalám

Thank for you listening.

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References
Bierwert, Crisca. 1999. Brushed by Cedar, Living by the River : Coast Salish Figures of Power. University of
Arizona Press. p.97
Miller, Bruce Granville. 2007. Be of Good Mind. [Electronic Resource] : Essays on the Coast Salish. DesLibris: Books Collection. UBC Press. https://search.ebscohost.com/login.aspx?direct=true&db=cat00744a&AN=ufv.1710949&site=eds-live. p. 92-3.
Sepass, William ‘Bill 3’ qtd in  Knickerbocker, Madeline. “Bring Home the Canoe”: History and Interpretation of
Sepass in S’ohl Temexw, 2017. p.6 and 21.
Sepass, William K’HHalserten, Lynne Grillmair, and Sophia Jane White. 2009. Sepass Poems : Ancient
Songs of Y-Ail-Mihth. Commemorative ed. Longhouse Publishing. p.47
Media Sources
Suggested Additional Readings
More on Sto:lo Tours. http://www.stolotourism.com/tours
More on Sepass Canoes:
Lettermail. Sepass Canoe. Youtube. 21:24. https://www.youtube.com/watch?v=pRRh0hLUTAM