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Text Box: Bonaparte Indian Band is located west of Cache Creek on about 1878 hectares of land. The band is separated into nine (9) sections, and has a membership of about 900. The band’s main community is on the Bonaparte Indian Reserve No. 3 comprising 704 ha., usually know n as the Bonaparte Reserve, between Cache Creek and the terminus of Highway 99 at the Hat Creek Ranch or Lower Hat Creek.

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Text Box: Stuctwewsemc: Our Chiefs and Councillors We Remember and Acknowledge Their Contributions to Stuctwewsemc Bonaparte Indian Band Prepared for June 21, 2007 National Aboriginal Day Created by Cherlyn Billy Special thanks to those who contributed photographs Information Regarding Chief and Council obtained from Indian and Northern Affairs Canada, BC Regional Office This document covers Passed Chief and Council from the dates ranging 1932 to 2007 In honour and recognition of the leadership of the Bonaparte Indian Band, this information was prepared not only to show the strength of the people but also to give thanks to each of the individuals who have represented the community over the last 74 years. Kukpi7 is what Chiefs were called in Secwpmec. The Kukpi7s role is to work for the people and ensure that the lands and resources were protected for future generations. They did not stand above the people but walked beside them. Each community member was responsible for providing leadership to the Kukpi7 and voicing their concerns and interests. A Kukpi7s strength came from the community. The Secwepemc people had family groupings and each family had people who displayed leadership in different areas that made them respected and trusted for their ability. These were the “Good People” who sat in on decisions and brought them back to their families. Today, they are referred to as Councillors, they represent their family and make decisions on behalf of the community. These individuals are selected the same way as a Kukpi7. they are personable, have recognized skills and knowledge and are advisors on all community matters. A Kukpi7 can not work without ensuring that the interests of the people are considered and their success is linked to the Councillors. At a point of history, the Bonaparte Indian Band selected their leaders in a traditional manner until August 6, 1953, where under Order in Council PC 3692, stated that Chief and Council were to abide by elections under s.74 of the Indian Act. While this mat prove to prevent Stuctwewsemc from continuing to practice their traditions, it is clear that the notion of family has continued and will continue to be integral for the future. In Stuctwewsemc, the roles and responsibilities of the Chiefs and Councillors has seen much change in 74 years. It has not made the positions easier, in fact, if anything, the environment has added to the work. With the establishment of the Band Office in the 1970s, the Chief and Council, rather than the Indian Agent, preside over concerns within the community and also must deal with outside Government, Agencies, and Corporations. It is not just matters within the community. Leadership is evolving daily. The Stuctwewsemc remain strong because the Bonaparte Community Members represent the people in other areas such as sports, education, rodeos, culture, traditions, and knowledge of history. The children, youth, adults and elders individual success reflects on the community both past and present. Let us continue to remember. Kukstemc

Stuctwewsemc: Our Chiefs and Councillors PDF Download. Requires Adobe Reader to view.

Stuctwewsemc Representatives: Past and Present

 

There are 59 people who served in a capacity of leadership. They are listed below by the last name as a reminder, not only of the families but also to preserve their names for future generations.

           * denotes that individual is deceased

Chiefs and Councillors a Chronology

To view the entire document download the PDF version which includes photos of our past Chiefs and Council members.
Text Box: Memorial to Sir Wilfrid Laurier, Premier of the Dominion of Canada From the Chiefs of the Shuswap, Okanagan and Couteau Tribes of British Columbia Presented at Kamloops, B.C. August 25, 1910 “Dear Sir and Father, We take this opportunity of your visiting Kamloops to speak a few words to you. We welcome you here, and we are glad we have met you in our country. We want you to be interested in us, and to understand more fully the conditions under which we live. We expect much of you as the head of this great Canadian Nation, and feel confident that you will se that we receive fair and honorable treatment. Our confidence in you has increased since we have noted of late the attitude of your government towards the Indian rights movement of this country and we hope that your help our wrongs may at last be righted. We speak to you the more freely because you are member of the white race with whom we first became acquainted and which we call in out tongue “real whites.” One hundred years next year they came amongst us here at Kamloops and erected a trading post. After the other whites came to this country in 1858 we differentiated them from the first whites as their manners were so much different, and we applied the term “real whites” to the latter (viz., the fur-traders of the Northwest and Hudson’s Bay Companies. As the great majority of the companies employees were French speaking, the term latterly became applied by us as a designation for the whole French race.) The “real whites” we found were good people. We could depend on their word, and we trusted and respected them. They did not interfere with us nor attempt to break up out tribal organizations, laws, and customs. They did not try to force their conceptions of things to us to our harm. Nor did they stop us from catching fish, hunting, etc. They never tried to steal or appropriate our country, nor take our food and life from us. They acknowledge out ownership of the country, and treated our chiefs as men. They were the first to find us in this country. We never asked them to come here, but never the less we treated them kindly and hospitably and helped them all we could. They had made themselves (as it were) our guests. We treated them as such, and then waited to see what they would do. As we found they did us no harm our friendship with them became lasting. Because of this we have a ‘warm heart to the French at the present day.’ We expect good from Canada. When they first came amongst us there were only Indians here. They found the people of each tribe supreme in their own territory, and having tribal supreme in their own territory, and having tribal boundaries known and recognized by all. The country of each tribe was just fine the same as a very large farm or ranch (belonging to all the people of the tribe) from which they gathered their food and clothing, etc., fish which they got in plenty for food, grass and vegetation on which their horses grazed and the game lived, and much of which furnished materials for manufactures , etc., stone which furnished pipes, utensils, and tools, etc., trees which furnished firewood, materials for houses and utensils, plants, roots, seeds, nuts and berries which grew abundantly and were gathered in their season just same as the crops on a ranch, and used for food; minerals, shells, etc., which were used for ornament and for plants, etc., water which was free for all. Thus, fire, water, food clothing and all the necessaries of life were obtained in abundance form the lands of each tribe, an d all the people had equal rights of access to everything they required. You will see the ranch of each tribe was the same as its life, and without it the people could not have lived. Just 52 years ago the other whites came to this country. They found us just the same as the first or “real whites” had found us, only we had larger bands of horses, had some cattle, and in many places we cultivated the land. They found us happy, healthy, strong and numerous. Each tribe was still living in its own “house” or in other words on its own “ranch”. No one interfered with our rights or disputed our possession of our own “houses” and “ranches,” vis., our homes and lives. We were friendly and helped these whites also, for had we not learned the first whites had done us no harm? Only when some of them killed us we revenged on them. Then we thought there are some bad ones among them, but surely on the whole they must be good. Besides they are the queen’s people. And we had already heard great things about the queen from the “real whites”. We expected her subjects would do us no harm, but rather improve us by giving us knowledge, and enabling us to do some of the wonderful things they could do. At first they looked only for gold. We knew the latter was our property, but as we did not use it much not need it to live by we did not object to their searching for it. They told us, “your country is rich and you will be made wealthy by our coming. We wish just to pass over your lands in quest of gold.” soon they saw the country was good, and some of them made up their mind, to settle it. They commenced to take up pieces of land here and there. They told us they wanted only the use of these pieces land for a few years, and then would hand them back to us in an improved condition; meanwhile they would give us some of the products they raised for the loan of our land. Thus they commenced to enter our “homes”, or live on our “ranches”. With us when a person enters our house be becomes our guest, and we must treat him hospitably as long as he shows no hostile intentions. At the same time we expect him to return to us equal treatment for what he receives. Some of our Chiefs said, “These people wish to be partners with us in our country. We must, therefore, be the same as brothers to them, and live as one family. We will share equally in everything—half and half—in land, water and timber etc. what is our will theirs, and what is their will be ours. We will help each other to be great and good.” The whites made a government in Victoria—perhaps the queen made it. We have heard it stated both ways. Their Chiefs dwelt there. At this time they did not deny the Indian tribes owned the whole country and everything in it. They told us we did. We Indians were hopeful. We trusted the whites and waited patiently for their chiefs to declare their intentions toward us and out lands. We knew what had been done in the neighboring states, and we remembered what we had heard about the queen being so good to the Indians and that her laws carried out by her chiefs were always just and better than the American laws. Presently chiefs (government officials, etc.) commenced to visit us, and talks with some of our chiefs. They told us to have no fear, the queen’s laws would prevail in this country, and everything would be well for the Indians here. They said a very large reservation would be staked off for us 9southern interior tribes) and the tribal lands outside of this reservation the government would buy from us white settlement. They let us think this would be done soon, and meanwhile until this reserve was set apart, and our lands settled for, they assured us we would have perfect freedom of traveling and camping and the same liberties as from time immemorial to hunt, fish, graze and gather our food supplies where we desired; also that all trails, land, water, timber, etc., would be as free of access to us as formerly. Our chiefs were agreeable to these propositions, so we waited for treaties to be made, and everything settled. We had never known white chiefs to break their word so we trusted. In the meanwhile white settlement progressed. Our chiefs held us in check. They said, “Do nothing against the whites. Something we did not understand retards them from keeping their promise. They will do the square thing by us in the end.” What have we received for our good faith, friendliness and patience? Gradually as the whites of this country became more and more powerful, and we less and less powerful, they little by little changed their policy towards us, and commenced to put restrictions on us. Their government or chiefs have taken every advantage of our friendliness, weakness and ignorance to impose on us in every way. They treat us as subject without any agreement to that effect, and force their laws on us without our consent, and irrespective of whether they are are good for us or not. They say they have authority over us. They have broken down our old laws and customs (no matter how good) by which at our chiefs and brush them aside. Minor affairs amongst ourselves, which do not affect them in the least, and which we can easily settle better then they can, they drag into their courts they enforce their own laws one way for the rich white man , one way for the poor white man, and yet another the Indian. They have knocked down (the same as) the posts of all the Indian tribes. They say there are no lines except what they make. They have taken possession of all the Indian country and claim it as their own. Just the same as taking the :house” or “ranch” and, therefore, the life of every Indian tribe into their possession. They have never consulted us in any of these matters, nor made any agreement, “nor” signed any” papers with us. ‘They have stolen our lands and everything on them’ and continue to use ‘same’ for their ‘own’ purposes. They treat us as less than children and allow us ‘no say’ in anything. They say the Indians know nothing, and own nothing, yet their power and wealth has come from our belongings. The queen’s law which we believe guaranteed us our rights, the B.C. government has trampled underfoot. This is how our guests have treated us—the brothers we received hospitably in our house. After a time when they saw that our patience might get exhausted and that we might cause trouble if we thought all the land was to be occupied by whites they set aside many small reservations for us here and there over the country. This was their proposal not ours, and we never accepted these reservations as settlement for anything, nor did we sign any papers or make any treaties about same. They thought we would be satisfied with this, but we never have been satisfied and never will be until we get our rights. We thought the setting apart of these reservations was the commencement of some scheme they had evolved for our benefit, and that they would now continue until they had more than fulfilled their promises but although we have waited long we have be disappointed. We have always felt the injustice done us, but we did not know how to obtain redress. We knew it was useless to go to war. What could we do? Even your government at Ottawa, into those charge we have been handed by the B.C. government, gave us no enlightenment. We had no powerful friends. The Indian agents and and Indian office at Victoria appeared to neglect us. Some offers of help in the way of agricultural implements, schools, medical attendance, aid to the aged, etc., form the Indian department were at first refused by many of our chiefs or were never petitioned for, because for a time we thought the Ottawa and Victoria governments were the same as one, and these things would be charged against us and rated as payment for our land, etc. Thus we got along the best way we could and asked for nothing. For a time we did not feel the stealing of our lands, etc., very heavily. As the country was sparsely settled we still had considerable liberty in the way of hunting, fishing, grazing, etc., over by far the most of it. However, owing to increased settlement, etc., in late years this was become changed, and we are being more and more restricted to our reservations which in most places are unfit or inadequate to maintain us. Except we can get fair play we can see we will go to the wall, and most of us be reduced to beggary or to continuous wage slavery. We have also learned lately that the British Columbia government claims absolute ownership of our reservations, which means that we are practically landless. We only have a loan those reserves in life rent, or at the option of the B.C. government. Thus we find ourselves without any real home in this our own country. In a petition signed by fourteen of our chiefs and sent to your Indian department, July, 1908, we pointed out the disabilities under which we labor owning to the inadequacy of most of our reservations, some having hardly any good land, others no irrigation water, etc., out limitations re: pasture lands for stock owing to fencing of so-called government lands by whites; the severe restrictions put on us lately by the government re: hunting and fishing; the depletion of salmon by over fishing of the whites, and other matters affecting us. In many places we are debarred from camping, traveling, gathering roots and obtaining wood and water as heretofore. Our people are fined and imprisoned for breaking the game and fish laws and using the same game and fish which we were told would always be ours for food. Gradually we are becoming regarded as trespasser over a large portion of this country. Our old people say, “How are we to live. If the government takes our food in its place”. Conditions of living have been thrust on us which we did not expect, and which we consider in great measure unnecessary and injurious. We have no grudge against the white race as a whole nor against the settlers, but we want to have an equal chance with them making a living. We welcome them to this country. It is not in most cases their fault. They have taken up and improved and paid for their lands in good faith. It is their government which is to blame by heaping up injustice on us. But it is also their duty to see their government does right by us, and gives us a square deal. We condemn the whole policy of the B.C. government towards the Indian tribes of this country as utterly unjust., shameful and blundering in every way. We denounce same as being the main cause of the unsatisfactory condition of Indian affairs in the country and the animosity and friction with the whites. So long as what we consider justice is withheld from us, so long will dissatisfaction and unrest exist among us, and we will continue to struggle to better ourselves. For the accomplishment of this end we and other Indian tribes of this country are now uniting and we ask the help of yourself and government in this fight for out rights. We believe it is not the desire nor policy of your government that these conditions should exist. We demanded that our land question be settled, and ask that treaties be made between the government and each of our tribes, in the same manner as accomplished with the Indian tribes of the other provinces of Canada, and in the neighboring parts of the United States. We desire that every matter of importance to each tribe be a subject of treaty, so we may have a definite understanding with the government on all questions made last month, and signed by twenty-four of our chiefs (a copy of which has been sent to your Indian department) we have stated our position on these matters. Now we sincerely hope you will carefully consider everything we have herewith brought before you and that you will recognize the disadvantages we labor under, and the darkness of the outlook for us if these questions are not speedily settled. Hoping you have had a pleasant sojourn in the country, and wishing you a good journey home, we remain Yours very sincerely, The Chiefs of the Shuswap, Okanagan, and Couteau or Thompson tribes - Per their secretary, J.A. Teit. Text Box: “The day we have common understanding of our Shuswap history, Culture, Land, Title and inherent rights then we can be of one mind, one heart, one soul and one Nation. That day is when we shall have paid the greatest acknowledgement to the past Shuswap generations who tried so hard to provide for today and tomorrow’s Shuswap people.” - Robert Simon 1989