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As I Remember It: Teachings (Ɂəms tɑɁɑw) from the Life of a Sliammon Elder

qʷʋl čʼɛ tɑwθɛm kʷut tɑmʌs (They [Spirits] Just Came and Told You Something)

“My lesson in life was from my grandparents. So it’s from all those legends I heard as a child – those were the lessons I learned.”

This is an excerpt from a much longer recording of a conversation between Elsie and the late Mary George.

Mary’s responses to Elsie, which were almost entirely interjections, were taken out in the version in the book for reasons of space. The excerpt is presented here as the segment was originally recorded and transcribed.

Visit “Three Narratives in Sliammon” to learn more about the English translation and linguistic analysis below.

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2. Baby Baskets Baby baskets made by Molly Timothy (Granny Molly) in the early 1950s. The basket on the left was made for Jeannie, born to Elsie Paul in 1954, and has since been used for all of Elsie’s children, grandchildren, and great-grandchildren. The blue design is made with natural and dyed cherry bark. The basket on the right was made for a daughter of Elsie’s Aunt Agnes, and the design is woven with dyed reed.
4. Basket for Baby Jeannie
5. Fine Craftsmanship
6. Granny Molly’s Baby Baskets Side by Side Baby baskets made by Molly Timothy (Granny Molly) in the early 1950s. The basket on the left was made for Jeannie, born to Elsie Paul in 1954, and has since been used for all of Elsie’s children, grandchildren, and great-grandchildren. The blue design is made with natural and dyed cherry bark. The basket on the right was made for a daughter of Elsie’s Aunt Agnes, and the design is woven with dyed reed.
7. Basket for Aunt Agnes’s Daughter
10. Baby Massage (1)
11. Baby Massage (2)
12. Baby Massage (3)
13. Baby Papoose (1)
14. Baby Papoose (2)
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11. Christmas Blankets
12. Elders and Cedar Roots
14. Cutting Fish
15. Elsie at Deep Bay
17. Elders and Friends
18. Assessing the Catch
19. Elsie and Stella
20. Elders' Gathering
23. Having a Laugh
24. Prince William
25. Mother's Day, 1980
26. Preparing an Offering
27. Elsie and Glen (2)
28. Working Out
29. Elsie and Glen (1)
30. Graduation (1)
31. Retirement
32. Joining Council
33. Bride and Groom
34. Party at Elsie Paul's House
36. The Ladies
37. First Home
38. At the Elders Lodge Elsie Paul with ɬaʔamɩn Elders when she was running the Elders' program. Front row, from left: Elsie Paul, Henry Bob, Katherine Blaney, Mary Harry, Rose Louie (behind Mary), Joe Paul Sr. (behind Rose), Willie Bob, Calvin Harry. Back row, from left: Louise Bob, Marie Hackett (behind), Nora Wison, Annie Dominick, Dave Dominick, Agnes McGee, Rose Peddie, Peta Francis (Okee Dokee), Johnny George, Charlie Charlie, Peggy Harry.
39. Elsie at Steveston in the Late 1940s
40. Christmas (1)
41. Friends
42. Language Work Linguist Honoré Watanabe stands behind ɬaʔamɩn Elders at the Elders Lodge. Elsie was caretaker and lived at the Elders Lodge for many years. From left: Marion Harry, Mary George, and Elsie Paul. Honoré worked extensively with these three women over more than two decades, living with Elsie during his time in Sliammon. Marion was Elsie’s “little sister” at residential school and worked with Honoré to transcribe and translate the selections in Sliammon language included in this publication.
44. Sliammon Village Waterfront
45. Visiting with Annie and Norman Gallagher
46. The Children at Home
47. Collaborators
48. mɑksɛmɑ’s Cabin in toχʷnɑč (Okeover)
49. Elsie at Home, 1955
50. A Day in Town
51. Elsie and Teresa at the Cannery
52. Party Time
54. Newlyweds
55. Elsie, Agnes, and Children
57. Boat to Westview When this photo was taken, circa 1948, it was quicker to get to town by boat than by foot, since people didn’t have cars yet. Peggy Harry is at the back of the group (with barrettes in her hair); Molly Timothy is on the right (with headband); Elsie Paul is in the centre (with flowers in her hair); Stella Timothy is centre right, beside Elsie; further right, holding a baby, is Agnes McGee, and in front of her is Sosen Galligos. Smokey John is on the left (wearing a hat), and lɑsɑ is in front of him.
58. Elsie and Cathy (2)
59. Elsie and Cathy (1)
60. Dedicated Work Partners
61. Going to Church (1)
63. On the Town
64. settlers’ Camp
65. Wearing Slacks
67. A Visit with Auntie Katherine
68. Repatriation
69. Siblings Elsie Paul with her siblings at her brother Barney's house in the early '80s. Standing, from left: Teddy Francis (Elsie’s brother), Leo Francis (Elsie’s brother), Lillian Francis (Elsie’s niece, Barney Francis’s daughter), Elsie Paul, Doreen Hopkins (Elsie’s sister), Charlene Francis (Elsie’s niece), Jason Francis (Elsie’s nephew), Greg Francis (inch, Elsie’s nephew). Seated, from left: Aunt Agnes McGee, Rita Francis (Elsie’s sister), Nancy Phillips (Elsie’s sister), Vangie Francis (Elsie’s niece), Elizabeth Blaney (Elsie’s sister), Lily Timothy (Elsie’s mother).
70. Indian Hymns
71. Baby Marlane
74. Helping Ma
78. Going to Church (2)
80. Childhood Friends
81. Elsie Paul with King of the Sea
84. Friends
85. Author Group (7)
86. Author Group (5)
87. Author Group (4)
88. Sharing the Book (5)
89. Sharing the Book (2)
90. Author Group (2)
91. Author Group (3)
93. Author Group (1)
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2. ɬaʔamɩn Parade
3. Mary George and Denise Smith
4. Working Together
5. Baskets for Hawaii
6. Language Work Linguist Honoré Watanabe stands behind ɬaʔamɩn Elders at the Elders Lodge. Elsie was caretaker and lived at the Elders Lodge for many years. From left: Marion Harry, Mary George, and Elsie Paul. Honoré worked extensively with these three women over more than two decades, living with Elsie during his time in Sliammon. Marion was Elsie’s “little sister” at residential school and worked with Honoré to transcribe and translate the selections in Sliammon language included in this publication.
7. Baskets in Progress
8. Party Time
9. Masters
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This page references:

Mary George and Denise Smith The Sliammon-language term for this label means “it is mine.” This book contains the teachings and history of the ɬaʔamɩn people as remembered and narrated by Elder Elsie Paul. The effort and care she takes in this work is important. She offers a counter-narrative to incorrect and inappropriate interpretations previously drawn by settlers. Please respect Elsie Paul’s right and responsibility to relate the history and teachings in her own words. She does so from her own perspective and does not attempt to speak for all ɬaʔamɩn people. Please attribute the stories shared in this book to Elsie Paul.

Some sections of this book are authored by other individuals and should be attributed to the appropriate person(s) as indicated. This label refers to a teaching that emerges throughout this book: “you learn from someone by example.” (The literal translation of tiʔiwš is “fast learner.”) The goal of this book is to share ɬaʔamɩn teachings and history widely with ɬaʔamɩn community members, students, and teachers at all levels, and with any other interested readers. This is Elsie’s goal in sharing ʔəms tɑʔɑw, and all of the authors hope the book serves an educational purpose. The authors ask readers to take care to use this information respectfully and in context. Material in this book may be culturally sensitive for a number of reasons. This label identifies such content by stating: “it is ours.”

ɬaʔamɩn teachings, laws, and practices that flow from them are subject to the ʔəms naʔ label because they are communally held and collectively stewarded by ɬaʔamɩn people for future generations. Much of this knowledge is captured in our legends, for example. The authors recognize that ɬaʔamɩn, Klahoose, and Homalco families have their own tellings of the legends.

Other parts of the book are labelled “ʔəms naʔ” because the ongoing nature of settler colonialism means that the histories discussed here are not part of a distant past. For close to a century, colonial laws and policies prevented community members from sharing teachings freely in their community without fear of punishment or retribution, imposing silences that remain even today. Thus this label also applies to chapters that discuss the genocidal practices that sought to interrupt the transmission of teachings and to sever ɬaʔamɩn sovereign rights to their territory.

Please treat information and photographs marked with this label with special care, especially if you plan to share them with others.
Watch Your Children This label refers to a teaching that emerges throughout this book: “you learn from someone by example.” (The literal translation of tiʔiwš is “fast learner.”) The goal of this book is to share ɬaʔamɩn teachings and history widely with ɬaʔamɩn community members, students, and teachers at all levels, and with any other interested readers. This is Elsie’s goal in sharing ʔəms tɑʔɑw, and all of the authors hope the book serves an educational purpose. The authors ask readers to take care to use this information respectfully and in context. The Sliammon-language term for this label means “it is mine.” This book contains the teachings and history of the ɬaʔamɩn people as remembered and narrated by Elder Elsie Paul. The effort and care she takes in this work is important. She offers a counter-narrative to incorrect and inappropriate interpretations previously drawn by settlers. Please respect Elsie Paul’s right and responsibility to relate the history and teachings in her own words. She does so from her own perspective and does not attempt to speak for all ɬaʔamɩn people. Please attribute the stories shared in this book to Elsie Paul.

Some sections of this book are authored by other individuals and should be attributed to the appropriate person(s) as indicated. Material in this book may be culturally sensitive for a number of reasons. This label identifies such content by stating: “it is ours.”

ɬaʔamɩn teachings, laws, and practices that flow from them are subject to the ʔəms naʔ label because they are communally held and collectively stewarded by ɬaʔamɩn people for future generations. Much of this knowledge is captured in our legends, for example. The authors recognize that ɬaʔamɩn, Klahoose, and Homalco families have their own tellings of the legends.

Other parts of the book are labelled “ʔəms naʔ” because the ongoing nature of settler colonialism means that the histories discussed here are not part of a distant past. For close to a century, colonial laws and policies prevented community members from sharing teachings freely in their community without fear of punishment or retribution, imposing silences that remain even today. Thus this label also applies to chapters that discuss the genocidal practices that sought to interrupt the transmission of teachings and to sever ɬaʔamɩn sovereign rights to their territory.

Please treat information and photographs marked with this label with special care, especially if you plan to share them with others.