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00:11Transcrição e Legendas por Quintena Coelho
00:30O que é a vigor da economia de Bíblia, eles cada um produzem um outro.
00:36Environmentalismo, como nós entendemos, com o ambiente como algo para conservar, algo para salvar,
00:41não existe realmente por causa da forma que nós tratamos o ambiente como algo para ganhar dinheiro.
00:47Para entender B.C. é para entender a história da natureza de extracção natural.
00:52Sem o triângulo de minas, florestas e pesquisas, B.C., como nós sabemos, não existia.
00:58Mas, mais mais importante, a história da comunidade de indígenas é uma indígena em seu próprio sentido.
01:04É uma economia, é uma prática que tem longas profundas e profundas.
01:08Dei meus pais e meus pais, eu sempre fui conectado com a terra.
01:13Eu fui um antigo que me levou na terra e escutou na terra,
01:17e fez o que a terra me disse que era.
01:21Não importa quem somos, nós somos nascidos da terra.
01:28Você está olhando para o que muitas pessoas chamam a Bíblia de Colômbia.
01:32Mas antes de nome ou título, ele já era um lugar único.
01:37Onde as veintes de ríos flores flores de montanhas de snow-capped para o oceano,
01:41só para evaporar e cobrá-lo novamente,
01:44creating lush rainforests que teem com a vida.
01:47Um ciclo que resulta em uma bíblia que parece-seminente como a sua beleza.
01:52Mas esses hermos são mais finitos do que nós já pensamos.
01:56E não todo mundo que vem para a árvore deles se preocupa sobre o que acontece no próximo,
02:01creating conflitos que parecem as perennial como a douglas fern.
02:05Em um pouco tempo, os ríos naturais têm sido desplitados.
02:10E, ao mesmo tempo, a nossa conexão com eles apenas cresceu mais forte,
02:14nos tornamos passados de defesa de o que nós, que vivemos aqui, chamamos de casa.
02:26Antes de pesquisar ou mineração,
02:28o que era o primeiro resorte natural de B.C.?
02:32A resposta pode surpreender você.
02:35O que era o primeiro resorte natural de B.C.?
02:42O que era o primeiro resorte natural de B.C.?
02:43O primeiro explorador que vinha,
02:44olhando para o passeio norte, não encontrou.
02:46Mas enquanto eles estavam aqui,
02:48o que eles encontravam foi essa fama de oceano.
02:56Capitão Cooke chegou em 1778,
02:59e começaram significant mudanças imediatamente.
03:02Ele já estava por um mês,
03:04ele tradeu para timbers para preparar his ships,
03:07e ele também lançou a economia de trading,
03:09que realmente impactou a comunidade local.
03:12Capitão Cooke bought furs de pessoas indígenas,
03:15e aí no próximo ano, eles headedam para China.
03:17E quando eles chegaram para China,
03:19eles encontram que esses pelts eram imensamente valioso.
03:22Em China, os pelts eram muito desigualdados por roupas.
03:26Eles eram usados para tratar de roupas de mulheres por um monte de razão.
03:30Seatotter furs, que são os densos fur na Terra,
03:32porque os seatotters spendem o seu tempo todo na Terra.
03:35Seatotter pelts eram amazão warm.
03:38Traders were making big dollars.
03:40Foi muito lucrativo.
03:42Um pelt foi o equivalente de um homem a pagar por um ano.
03:45Então, quando Cooke's Journal foi publicado em Inglês,
03:48ele sete-se a rush para o Norte do Pacífico.
03:50Eles eram os pesquisadores que vêm de vários países do mundo.
03:54E aí, os peltos eram dozes e dozes de vozes durante o sábado.
03:59E os primeiros exploradores começaram a trade-se
04:01com os indígenas locais indígenas que capturam os animais.
04:06E isso significa que indígenas pessoas realmente aprendem sobre o excedente.
04:10Porque a fur trade foi a primeira presença de Brita-Columbia.
04:15Indígenas hunters, antes,
04:17teriam huntado o sea otter para o seu pelt.
04:19Mas havia uma demanda limitada.
04:20Você só precisava tanto de furs para manter warm.
04:22O que Cooke did, e os seguintes traders,
04:25foi conectar o West Coast a um mercado global.
04:29E esse mercado era inexhaustível em termos de demanda para fur.
04:33É uma das histórias mais histórias que você pode imaginar.
04:38Porque 9 out of 10 sea otters nunca se recuperaram.
04:42Eles tiraram os sea otters,
04:44e 9 out of 10 iriam sink e desaparecer.
04:471 out of 10 foram retornados e vendidos por muito dinheiro na Europa.
04:52O resultado foi que os sea otters foram reduzidos quase a extinção.
04:56Os animais, claro,
04:58sobrevivem em outras partes da costa.
05:00Alasca, Califórnia,
05:02que foram retirados por meio do B.C.
05:06Oeste é o primeiro exemplo de over-exploitação de recursos,
05:10que é, infelizmente, um padrão que vemos repetido
05:13novamente e novamente
05:14na história da província.
05:20Seas otters não eram os animais
05:23no océano que eram tratados assim.
05:24que há também a história da tragédia de os whales.
05:31B.C. tem uma longa história de whaling,
05:34uma pequena-não história.
05:35O originales, de fato,
05:37eram os Chalnuths que vivem no sul sul de Vancouver Island.
05:41Para muitas gerações,
05:43eles tinham pesado os whales do B.C.
05:46Eles se preparavam fisicamente,
05:49espiritualmente e mentalmente
05:50por meses e meses e meses.
05:53até que eles recebiam algum tipo de signo
05:55que a sua expediência seria sucesso.
05:59Eles estão procurando
06:00alguns dos maiores animais na Terra,
06:02com uma pequena-não de cano,
06:04com uma espécie de musselho
06:04no endo da harpoona.
06:10Eles estão cantando e orçando.
06:12E os milagres do B.C.
06:14fazem um acordo com o espírito do B.C.
06:17para ajudar a compelar o B.C.
06:18para vir.
06:20E...
06:23O que eles pesavam esses whales
06:25era incrível.
06:26O que eles levavam os dias
06:28por horas ou dias,
06:29e depois eles levavam o b.C.
06:32E havia um grande respeito
06:34para o b.C.
06:35E a lei era
06:37que você não perdeu o b.C.
06:39Dando-lhes de agradecimento
06:40aos animais
06:41para dar sua vida
06:43para sustentá-los.
06:52Comercial whaling, industrial whaling,
06:55começa em B.C.
06:56pre-World War I.
06:57para o b.C.
06:59O b.C.
06:59O b.C.
07:00O b.C.
07:01O b.C.
07:01O b.C.
07:03O b.C.
07:14O b.C.
07:22os livros
07:43skins
07:44Eu não encontrei nenhuma evidência de Nú Tchonhal pessoas participando em comerciales.
07:50É significante porque nú Tchonhal comunidades
07:54se fornece sob a responsabilidade de hereditary chiefs.
07:58Não apenas todos os comunidades de comunidades
07:59podem ir hunting whales.
08:00Eles sabiam que era tabu de fazer isso fora da maneira que eles tinham feito.
08:04É a diferença em worldview.
08:06Indigénese pessoas se veem em relação com os animais.
08:10Se você vê a vida como família,
08:15então você quer sustentar essa relação.
08:18É tudo sobre a relação com pessoas e com os seres humanos.
08:24E então, porque isso foi uma grande parte do seu espírito,
08:29a ideia de comercial whaling com esses grandes estímulos
08:33foi bastante repugnante para eles.
08:37Comercial whaling foi passando por várias décadas
08:40até que, eventualmente,
08:42a maioria das grandes espécies de pesquisa
08:44sobre a costura foram eliminadas.
08:48Então, desde o começo da Bíblia,
08:51a economia levou a sobre-exploitação dos recursos naturais.
09:04A relação da Bíblia que os colombianos têm com o ambiente natural
09:09como a fonte de suas famílias e sua identidade
09:11sempre foi lá.
09:14Há um exemplo antigo de pessoas de todos os indígenas
09:19que ainda vivem hoje.
09:21É uma conexão a uma forma de viver
09:24que reflete a respeito do mundo natural.
09:28Um antigo vai dizer que quando o tido está fora,
09:31o table está fechado.
09:32Há uma grande afiliação com o oceano e o oceano.
09:36Nós amamos o oceano,
09:37o oceano, o oceano, o oceano,
09:39o oceano, o oceano, o oceano.
09:41Mas também amamos como o oceano tem nos cuidadoso.
09:44É parte de nossa família,
09:46é parte de nosso ser.
09:49Um dos mais importantes ensinamentos
09:51de nossa cultura
09:52é que a natureza provoca para as nossas necessidades,
09:56mas não para as nossas regras.
09:59É respeito para todos os criaturas
10:01das partes do mundo.
10:02Porque todos esses criaturas que estão aqui,
10:04Nós aprendemos coisas de eles.
10:07No fim da década da 19ª,
10:10no chão de pessoas começaram a participar muito
10:11na pesquisa de pesquisa.
10:16Não há nenhuma comunidade britânica, colombiana,
10:19que não está em alguma forma touchada por salmão.
10:25É um símbolo e ícone.
10:28É um grande interesse.
10:31Comunidades de salmão como outras pessoas.
10:33Eles são seres sociais que você está em relação com.
10:36Não é como algo que está sentado lá para você
10:38para ajudar você a tanto quanto você quiser.
10:40Isso é um erro que a maioria da colonial mentalidade tem.
10:43Eles dizem que o salmão é uma relação com o salmão.
10:45Mas você está em relação com o salmão.
10:48Você toma o que você precisa de suas necessidades,
10:50e então você volta.
10:52O oceano é um ser vivo.
10:54Nós pesquisamos, nós pesquisamos,
10:56e a água é uma parte de nós,
10:59é em nosso sistema.
11:00O salmão é muito importante.
11:07Porque esses são criptamente importantes recursos.
11:10De um tipo de perspectiva,
11:12o que é interessante é que o momento
11:14que o salmão se tornou críticamente importante
11:16é o mesmo ponto em que as sociedades indígenas
11:18se tornou indígenas.
11:21Para criar um salmão,
11:23você precisa de tecnologia
11:25sobre o salmão,
11:26e processos,
11:27que não apenas acontecem ao longo da noite.
11:30É sobre ser completamente civilizado
11:32e tecnologicamente avançado.
11:34Você sabe,
11:35quando os primeiros europeus chegaram aqui,
11:37essa terra era tão rica
11:38que a gente só tinha que trabalhar
11:40três ou quatro dias a semana
11:41para viver aqui.
11:42O salmão era plenável,
11:44tudo era plenável.
11:47Some europeus que vêm
11:49não percebem que
11:50os indígenas tinham
11:51as regras,
11:52que você pode ter um pouco
11:54e deixar um pouco.
11:55E então,
11:56eles decidiram,
11:57vamos construir um salmão.
11:58E eles tomaram todos os salmões,
12:00não percebem
12:00que havia um ciclo natural.
12:07quando a British Columbia
12:08reuniu a confederation
12:09em 1871,
12:10o Canadá Fisheries Act
12:11fez isso
12:12para pegar e comprar
12:15um salmão
12:15em Canadá
12:17sem o governo
12:18dar uma licença de licença.
12:19O debate sobre
12:20se concordar
12:21se concordar
12:22era uma tremenda
12:23e, no final do dia,
12:25os indígenas pensavam
12:26que era uma coisa prática.
12:27Então,
12:28olhando atrás,
12:29há uma lamenta
12:30que há uma consciência
12:31para reconhecer
12:33a autoridade
12:34da Fisheries
12:35e Oceãs
12:35para manejar a fishery.
12:36Então,
12:37realmente,
12:37foi um grande impacto.
12:39Onde a Fisheries Act
12:41se você pegar um peixe
12:42sem permissão,
12:43é uma offensão criminal.
12:44O que isso
12:45deu,
12:46foi transformar
12:47indígenas fiscais
12:48em uma operação
12:49que teve uma
12:50devastação econômica
12:51na comunidade
12:52da First Nations
12:53porque
12:54você tinha que trabalhar
12:55para a canaria
12:56não para você.
12:58Isso transformou
13:00indígenas comunidades
13:01em um emprego
13:02que possam
13:03as pessoas
13:03que estão
13:04amados e estão
13:04a controlar eles.
13:05A forma de
13:06só para a pesquisa
13:07foi criminalizada
13:09e isso
13:10realmente
13:10precipitou-se
13:11um,
13:12eu acho,
13:12que mudou
13:13na economia
13:17É a mesma coisa para a floresta e a logística.
13:28A floresta começou a ser fechado para a floresta.
13:33A pequena loja cortou para criar caixas, caixas e caixas para a floresta para a floresta.
13:40Depois, a floresta floresta se tornou o maior generador de economia em província.
13:46Não era para floresta. Muitas comunidades não existiam.
13:51Nós tínhamos comunidades crescendo e começando a exportar wood,
13:56se fossem ferramentas, papel e papel.
13:58A Powell River tinha o maior pulp mille do império,
14:01no século passado.
14:04Plywood que foi construído em interior,
14:07caixas ferramentas,
14:09que foi construído em casas americanas.
14:12e um pouco de dinheiro americano veio para construir algumas primeiras caixas.
14:19Muitos urbanos não têm a sensação da indústria
14:23da indústria que foi, por décadas,
14:26o maior empreendedor na Colômbia.
14:29Forrestry became, eventualmente,
14:32o underpinning da economia de British Columbia.
14:34e a economia.
14:39A CIDADE NO BRASIL
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21:52Dead Man's Island is the pre-burial island.
21:56So they removed the bodies and then they clear-cut the island.
21:59That was the first stage of dismantling.
22:02One of our famous leaders named Khat Salanoch was sitting for breakfast with his family
22:08and they heard a loud banging on the wall of their house.
22:13And all of a sudden the big house starts to shake
22:15and the corner started to become exposed
22:18and there was a big saw that came through one of the corners.
22:21And they went out to see what was going on
22:23and there was a land surveyor who said,
22:25well, your house is in my way and so we're taking it down.
22:29The Parks Board Commissioners and the surveyors
22:32were starting to tear down the house when they were still in it
22:34and told them they had to leave.
22:36Once they were out the same day,
22:38they burnt down the houses to make sure they wouldn't come back.
22:41And there were stories that survived of the families
22:44seeing the houses burning as they were leaving.
22:51And so we say stolen land for a reason because everything we walk on in the city is stolen land.
22:59The atrocities that were done doesn't have to be who we are anymore.
23:04Vancouver is a very new city.
23:06That means that there is a huge amount of potential for what Vancouver can become.
23:13We can learn from our mistakes so that those things never happen again.
23:23Another example of the Proflika Sea of development has been the hydroelectric dam developments on the Columbia River and on
23:33the Peace River
23:34that flooded some of the most fertile valleys in British Columbia.
23:38There are still indigenous people that grieve over the loss of some of the most beautiful valleys in British Columbia
23:45that were flooded for hydroelectric power.
23:55British Columbians enjoy what I like to call the good life.
23:59W.A.C. Bennett is the longest running premier in British Columbia history.
24:03He was a hugely, hugely important figure for setting the tone for the post-war era in BC.
24:10Scholars call this the era of modernity or the age of affluence.
24:15People in the post-war era wanted more.
24:18They thought that they should be able to live a better material life than their parents and the generations that
24:22had come before.
24:23And Bennett had an understanding of the natural environment as a thing that was to be exploited to make people's
24:29lives better and to make money from.
24:30And people's relationship to the natural environment changed quite fundamentally as they expect better lives in a material sense.
24:41In the 1950s and 60s, the production of electricity was vital to the industrialization of British Columbia society.
24:48And that was as simple as that.
24:49So the government of British Columbia sent out a small army of surveyors all over the north to find places
24:58where hydroelectric potential existed.
25:04Hydroelectric economies are built in the north and the effects are felt disproportionately by people in the north.
25:11It's this quote-unquote wilderness that's up there, removed from the metropolitan areas of BC.
25:20Water means wealth to British Columbia.
25:23Harnessed in giant electric plants, it gives cheap electricity for industry.
25:27Water power brought British Columbia the world's largest aluminum smelter.
25:31Fair until lately, there was only wilkos.
25:35It is out of sight, out of mind, until you begin to hear the stories of people who have been
25:41displaced.
25:43The Alcan Dam on the Nachaco River is a really great example.
25:47It was a dam that displaced multiple communities of a group of people called the Chislata Carrier Peoples in the
25:55area south of Vanderhoof and Burns Lake.
26:01The Chislata Carrier Nation people are from the Diné and are part of the Athabascan tribe, and we live in
26:10northern BC.
26:11Since the displacement in 1952, our communities live over 174 miles apart from each other.
26:22In 1952, Alcan, now known as Rio Tinto, Alcan received a water license from the province of British Columbia to
26:29create a dam that generated the power to run an aluminum plant in Kitimat.
26:36The Kenny Dam is an extraordinary feat of engineering with extraordinarily profound social and economic consequences for the people who
26:45lived in the shadows of that dam.
26:50When the province granted Alcan the water license, the Department of Indian Affairs required the Chislata people to surrender our
27:01lands to them for their development.
27:05In order to produce electricity from that reservoir, the giant spillway needed to be created.
27:12There was a 16-kilometer tunnel through a mountain range to the city of Kitimat, which was built on a
27:19model that has come to be known as the Garden City Model.
27:23There were several requests from our people for compensation of money, for replacement of cattle, as well as to purchase
27:32a new home.
27:33Alcan said that we were unreasonable people and that we were angry Indians, and they really didn't understand why we
27:41were asking for so much.
27:43The stories that have emerged in the years since are deeply troubling because of the absolute disregard shown by the
27:53state and by the Indian agents who were responsible for administering care to the indigenous peoples on those reserves.
28:03There was a surrender document that was given to the Chislata people and our people refused to sign the document.
28:11They ended up forging the document and then our people were given two weeks' notice to pack up whatever they
28:18could carry on their backs and move out of the territory.
28:20And if they didn't leave, they would be put in jail.
28:27There was almost no forewarning of the flooding. Most people were on their trap lines. They were out hunting, they
28:34were out gathering.
28:36Then they flooded our territory out and walked away.
28:44Their livelihoods were flooded. Their trap lines, their hunting lands, their gathering lands were flooded. Their grave sites were flooded.
28:56The devastation that came with this project for our people was horrific.
29:00When the Chislata people left with what they could carry, they were told that they could come back the following
29:06summer and collect the rest of their belongings.
29:10But as soon as they left, Alcan hired contractors to come in.
29:14They burnt down their houses. They torched all of the buildings.
29:22So when the Chislata people did return, they returned to that horrific scene of seeing everything they ever lived in
29:30and around destroyed.
29:32They ended up living in tents for two years.
29:35They moved into an area that did not speak their language. The culture was lost.
29:42They were essentially left to fend for themselves in a completely different natural environment that they didn't know in the
29:47same way that they would have known their homeland.
29:53So a lot of them were starving and a lot of our people were arrested for trying to put food
30:00onto the table.
30:01We had a rise in tragic deaths, alcoholism, suicides. Our cemeteries are full of our people that have died very
30:12early and tragically.
30:15The flooding continues to this day. Seeing cemeteries floating away because our people were buried on the shoreline is a
30:22yearly occurrence.
30:23We're still picking remains of our ancestors off the shores.
30:30We want to have proper reburials of our people.
30:35When we tell our story is when people understand what actually happened because in some cases people just don't even
30:43believe that that could possibly happen. But it did.
30:50We're shocked by this story now, but the important thing to remember is that a different version, a slightly more
30:57palatable version of the story is actually happening right now.
31:00We can tell the story about different mines, dams that have been built all across BC.
31:05The Cassiar mine, the Iskut Stikine Hydro Project, the WAC Bennett Dam.
31:12So we're shocked by the story, but the thing that we don't do is to turn that kind of questioning
31:18onto ourselves now.
31:21This is a way of thinking about colonialism as though it's something that happened in the past, and that's simply
31:26not the case.
31:34Indigenous people can't be separated from the land where they've come from.
31:39The stewardship and management is part and parcel of their culture.
31:43Also, apart from Vancouver Island, there were so few treaties signed here in British Columbia.
31:50And so really, there wasn't any kind of legal basis for this actually being British Columbia.
32:02If you Google treaty map, you will get this map of Canada and you see Treaty 8 and 7 and
32:073 and 4.
32:08And then you have the Douglas Treaties, really small around Victoria and around the northern tip of the island.
32:13But other than that, most of the province had been not dealt with.
32:16As a political scientist, I've tried to figure out, okay, why is this the case?
32:20And I attribute it essentially to the fact that colonization happened here a lot later.
32:25With Cook not arriving until 1778, the relationship with colonization was quite different.
32:31While colonies were being established on the eastern part of the continent,
32:34and the United States already basically being a country by this time,
32:38I think that the pace and the intensity of colonization hit British Columbia much, much quicker.
32:44in central Canada, moving across to the west, they probably felt they didn't need to secure the land with a
32:52treaty.
32:52And so the consequence is you get this weird legal limbo that according to international law, if you will,
32:59this land has never been ceded or surrendered. It has simply been usurped.
33:08I think it's really natural that there's been a lot of environmental action here because of the natural beauty, because
33:15of the diversity of ecosystems.
33:17I think that's why we started to recognize when the forests here were starting to be undeniably ravaged,
33:24that we were doing something that maybe we shouldn't.
33:29One of the things that I've found throughout history is this constant attempt by indigenous people to reassert their self
33:35-determination and their autonomy.
33:37So whether it was commercial fishing, whether it was whaling, or whether it was fur trade,
33:42there's this constant effort through time to try and say, hold on a sec, we are a people, we are
33:47a nation, we have our own governance systems, we have our own laws.
33:52I think the resistance that we've seen and the movements that have developed in British Columbia are likely in large
33:59part because of the indigenous leadership.
34:02Biggest protected area and the biggest standoff in British Columbia was in Haida Gwai.
34:07And that was the Haida Nation.
34:14When I was about five years old, back in the mid-80s, my parents got involved in the fight here
34:20on Haida Gwai.
34:21And that's where my parents met the Haida. Gujao and Ada Yubanovich.
34:26These incredible indigenous leaders who were fighting for their land.
34:30At that time, the forest industry was king in this province.
34:34The economic driver was almost a barge load a day.
34:38Good zillions of dollars on those barges.
34:41Essentially, they had planned to log everything.
34:49I remember hearing one community leader talking about how it destroyed the space, that it was no longer recognizable.
34:55It was the same land, but by removing the trees, it had removed the place.
35:01I flew over one day, we did a tour, and we flew over the south part here, and we seen
35:08the clear cut.
35:12Aye!
35:14There was nothing there.
35:16It was moonscape.
35:18It hit me when I seen the destruction.
35:25Our people started to realize that if we don't act, we're going to be quickly seeing the end of all
35:32the old forests.
35:34At that time, blockades were not common.
35:38Any kind of challenge of the forest industry was unique.
35:42A dispute over the future of a wilderness area in the Queen Charlotte Islands has led to a confrontation.
35:49This week, a group of Hyda Indians began obstructing the passage of logging crews into the south Moresby area.
35:58This is Hyda land, and there'll be no further logging in this area.
36:01Let us go to work this morning.
36:02If you have abused your right to work up to this point in time, why should we let you continue
36:06your poor logging practices?
36:08You're breaking the law?
36:09You will not step aside and let us go to work? Is this our legal right?
36:12No.
36:13Okay, thank you.
36:16We designated certain lands as protected areas under our own authority.
36:22We weren't going to say, would you please protect this land for us?
36:26We were saying, this is protected land. And it was a different way of doing it.
36:32The Hyda Nation had built a camp there. People had certain jobs. There was cooks, wood gatherers, hunters, fishermen.
36:42And people from all over Hyda Gwaii donated food, clothing, equipment.
36:49The first ones on the line were our elders. They sat right in the middle of the road.
36:56They said, you're not going to move us. We want to save our land.
37:01I was a constable with the RCMP native special.
37:06And we went in full uniform to their campsite.
37:10And the elder said, if anybody is going to arrest us, we want it to be you.
37:17And my aunt pointed at me. And they said, we're proud of you. Do your job. If you have to
37:24arrest us, we'll come with you.
37:28I rested my aunt.
37:34Eventually, it became an international story.
37:41Everybody around the world was watching it at the time. Not only on Hyda Gwaii, not only in BC, not
37:49only in Canada, but worldwide.
37:53Everybody knew about Hyda Gwaii. Everyone knew about the Hyda Nation.
37:58The Hyda message was just so articulate and true. They were speaking about their homeland being destroyed.
38:09And when they spoke about that, I think that that had an impact on people.
38:16The province and the feds were embarrassed into having to stop the logging.
38:21The feds went in with a swack of money, paid off the logging companies and said, okay, we'll have a
38:27national park.
38:28And we said, what are you talking about?
38:32They said, you can't have joint management. They couldn't recognize any Aboriginal rights in there.
38:38And so we just said, we don't have a deal and walked away from it.
38:43Who wouldn't like parks, right? Like, isn't every park a good thing?
38:47But my father says, discreetly setting aside a national park or provincial park, tell me that we have an inability
38:54to manage ourselves.
38:57Eventually, they came back and we agreed the lands will be protected.
39:01And we agreed to have joint management, them and us, each coming in on our own power.
39:10Certainly, it was the beginning of something that we hear all the time now, which is that Indigenous nations are
39:18asserting their laws and increasingly are saying, we want to enforce our traditional laws.
39:27I think environmental consciousness has changed.
39:31I think people recognize that the earth does need to be protected now.
39:41So, like many things, we owe Indigenous leadership for ceding that courage.
39:49And then I think it builds on itself.
39:53I think it's not a coincidence that, you know, there's tremendous flashpoints of activism around things like Clackwood Sound or
40:00Walbran or Stein Valley.
40:02All of these things really sort of ignited here, but also this strong connection to the ocean as well.
40:10For example, it's not a coincidence that Greenpeace was founded in British Columbia.
40:21In the early 1970s, the so-called hippie or counterculture movement at that time was in full bloom in British
40:29Columbia.
40:30There used to be the Easter bee-ins that were held every year at Stanley Park.
40:36Environment was not a household word.
40:39I don't even think we used the word environmentalist at that time.
40:42We used the term ecologist, and I began to meet other people who considered themselves ecologists.
40:50I was getting more involved with this group, the Don't Make a Wave Committee.
40:54They had sailed boats into nuclear test zones.
40:58At that time, Greenpeace has simply been a name for the boat.
41:02But in May of 1972, the organization formally changed its name to Greenpeace.
41:09We were the merging of the peace movement and the ecology movement.
41:17In about 1973, I was talking to Bob Hunter about what could we do that would be an ecology action.
41:25And about that time, Dr. Paul Spong, who was working at the aquarium in Vancouver with the captive orca Scanna...
41:35I was doing the behavioral research with this newly-captured orca.
41:40Previously, I'd thought about her, an animal, a creature, maybe of the order of a laboratory rat.
41:46But then one day, I started wondering about who she was.
41:50And I realized that what was being done to the whales was unfair.
41:58The great whales were being plundered by the industrial whaling industry.
42:04Whaling had reduced the whale populations by 95%.
42:11Paul made a proposal to Greenpeace.
42:14You've sailed a boat into a nuclear test zone.
42:17Why can't you use a boat to blockade the whalers and stop the whalers?
42:22And it just was one of those moments where it just rang true to everybody.
42:27Like, yes, this is perfect. This is the idea we've been looking for.
42:34We were trying to stimulate young people particularly into caring for the environment.
42:38And whales were kind of considered a good symbol of the environment.
42:42And its destruction at the hands of human beings.
42:49We left in May of 1975 from Jericho Beach.
42:58We had no idea where to find the whalers.
43:02There's millions of square kilometers of ocean.
43:06We went through log books from whalers.
43:09And we were able to pinpoint the location that the Russian whaling fleet would likely be.
43:23They met up with the Russian whalers.
43:27And tried to run interference as best we could.
43:30One, two, three, four, five over there. There's one by the Vostok and there's three over here.
43:38None of us had ever been in a scene like this.
43:42You have the harpoon boat bearing down on us with this big 250 pound exploding harpoon on the front of
43:48the boat.
43:49The whales in front of us.
43:51And it's just at that moment a harpoon was firing.
43:58This incredible shot of a harpoon flying over the heads of these people in this tiny boat.
44:04And then plunging into the body of a whale was an amazing moment.
44:13The next morning there were Greenpeace pictures in every newspaper.
44:17It went everywhere. It went all over the world.
44:20I think the public really became aware for the first time of what was happening with whales.
44:26It certainly was the spark for building the anti-whaling movement, which ultimately proved successful in terms of convincing the
44:34International Whaling Commission to impose a moratorium on commercial whaling.
44:40We were on the news right across America.
44:43And pretty soon many Americans wanted to either join with eyes or do their own thing.
44:52Instead of being Vancouver based, suddenly there were groups of people all over the world really who wanted to become
44:58Greenpeace.
44:59And so it really transformed Greenpeace into an international organization.
45:04Stop!
45:05I don't think Greenpeace could have come from anywhere else.
45:08It existed here. It existed in British Columbia.
45:20Now if you fast forward a bit, in the 80s and 90s there was a 13 year span where about
45:2550% of the old growth forests in British Columbia were logged.
45:28And it is something that seems really egregious.
45:36There's lots to be said about conduct of forest companies over time.
45:41How we managed our forests, how we over harvested, how we slashed and burned.
45:46And from that also is the evolution of an environmental community here in British Columbia.
45:54By 1993, what people started to hear on the news was that thousand year old ancient rainforests on the far
46:03coast of British Columbia were being chopped down to make pulp and paper for the Los Angeles Times for two
46:09by fours to build suburbs in Arizona.
46:11And nothing about that was consistent with the lofty proclamations coming from world leaders.
46:19So people were ready to find a place where all of that pent up frustration with lack of action could
46:28be expressed.
46:29And that's what we were able to channel in a small remote area of the world on the coast of
46:37Vancouver Island, British Columbia.
46:48Places like Claquot have more carbon stored in their soils and trees per hectare than any other forest ecosystem type
46:57in the world.
46:58The best way to maintain that carbon is to keep it standing, not if you cut it down and replant
47:04it.
47:05So protecting these forests is incredibly important for protecting our climate.
47:14There originally had been 359 intact rainforest valleys on the whole west coast of Canada.
47:20There were only 69 left.
47:22And all of those were slated to be roaded or logged within five years.
47:29In 1993, the BC government announced that the majority of Claquot Sound would be open to clear-cut logging.
47:36And this is after decades of community discussions and land use planning processes,
47:43much of which had shown that the way that logging was happening at the time threatened water systems,
47:50it threatened species, it threatened the viability of the tourism industry, and much more.
47:58Leading up to the 90s, you had this government saying,
48:00we have to be more conscious of other stakeholders, other communities.
48:04But ironically, they thought that they didn't have to consult Indigenous people.
48:08So they didn't consult New Channel people at all.
48:12The Ahouset and Colloquiet said, no way, you don't have the rights here.
48:16Chief Earl McQuinnah George, the High Chief of the Ahouset Nation, took the stand to assert rights and title to
48:24manage the forests of the area.
48:27And the response to that was New Channel people filed court injunctions.
48:32The non-Native people of Tofino joined the First Nations in a supportive collaboration.
48:39The scientific recommendations had been to protect more of the forest.
48:42The majority of the community supported protecting more of it.
48:45And that is what really broke the issue.
49:10Basically, friends of Colloquietown mobilized and within a few days, first several dozen people came and we blockaded the logging
49:17machinery.
49:19And those blockades inspired, activated a whole community.
49:25You had this significant non-Indigenous population that developed this, what became a peace camp and people from around the
49:31world really started to participate in this.
49:33In order to raise the profile, we decided that we had to do the type of civil disobedience that grandmothers,
49:42school teachers, doctors, university students, artists and youth, everybody feel comfortable coming to.
49:51There will be no drugs, no alcohol, no weapons.
49:55We will comport ourselves peacefully.
49:59Good evening. There were no chainsaws echoing through the ancient rainforests of Clackwood Sound today.
50:05Loggers were prevented from getting to work this morning by the first blockade of the summer.
50:12Every day people would get arrested, pulled off, hauled into the police bus.
50:16There was a group of grandmothers who got carried away and taken to jail.
50:21One day, we were all on the road, people were sitting down chanting.
50:26If we all sit in the road, they can't arrest us all.
50:35Here I stand for the wild things that have no voice in our courts.
50:41One by one by one, they carried people off the road and 300 plus people were arrested.
50:47Many of them served time in jail or were served fines and did house arrest.
50:55Originally, I had said, you know, we're going to get, you know, a thousand people are going to come out
50:59to this blockade.
51:00Well, in the end, it was 12,000 people that came.
51:03It went so far beyond what we thought was going to happen.
51:07It was Canada's largest act of civil disobedience up until that point in time.
51:12Peaceful civil disobedience.
51:16People were putting a lot at stake for British Columbia.
51:27The New Toronto people weren't really as involved in the blockade.
51:31They opted more for political lobbying and being very strategic about their environmental allies.
51:37And so they sent delegations to New York and Ottawa and Washington DC, spoke with senators and ambassadors,
51:44and really tried to apply economic pressure on the province to listen to their requests.
51:50Whereas environmental groups were calling for complete, pristine, 100% conservation,
51:56the New Toronto people wanting to maintain some sort of presence and livelihood that may have included logging.
52:05Really intense negotiations took place in 1994, and the New Toronto delegation said,
52:10we're not leaving until we get a deal.
52:12It was literally six weeks, every single day they met.
52:15And interestingly enough, no government has ever done that ever again.
52:22In 1995, we stopped the majority of the logging.
52:32Indigenous nations have decision-making control over the logging in the region and the logging company in the region is
52:39a joint venture project with Indigenous nations.
52:43So to this day, the industrial logging that was planned has never happened.
52:49Eighty percent of the world's old growth forests are already gone.
52:53What Canada has is critical for the world.
52:56And all 69 of those valleys are still standing.
53:02Indigenous peoples started to participate in the Clayquit Sound Scientific Panel.
53:08Western scientists, university professors and academics, and New Toronto elders working and discussing together about how to sustainably manage the
53:15area.
53:16All sorts of people acknowledge that if you meld Western technology and Indigenous knowledge, you can have a real optimal
53:24sort of resource management regime.
53:27When I talk to environmental lawyers around the world, they actually look to British Columbia as a place that's a
53:34really exciting place.
53:37Here on Haida Gwaii, right now, we're kind of back to the way it was, dang, a century ago.
53:45Where we can go out and get fish without any interference from anyone else.
53:50It's almost as if we step back in time.
53:54Our people have stewarded these lands since time immemorial.
53:59And it's just time for us to understand each other and to work together.
54:11I think today, BC and British Columbians are at an absolute crossroads, where British Columbians need to decide what the
54:19nature of their relationship to the environment is going to be.
54:22I think it needs to shift from something that needs to be saved to something that should be considered as
54:28an object of care.
54:31I actually think that there's a good news story here. By mixing Western science and Indigenous wisdom, British Columbia has
54:40a chance to be an example to the world of how those things can merge.
54:48So, in addition to the cultural reconciliation, the social reconciliation, there's the reconciliation of nature that I think we can
54:55accomplish.
54:57I believe we're in a really interesting time because Canada has been talking off and on about reconciliation.
55:03Then you have this province that's saying, okay, this is really important to us.
55:06The teaching about residential schools and about colonialism is starting to enter our K-12 schools more in a way
55:12that it hasn't been before.
55:13We still have to get past this awkward time of telling the truth. And I think everyone's been jumping right
55:20into reconciliation, but we have to tell the truth first. Otherwise, what are you reconciling?
55:26I think it's important to tell these stories about our history because it's not finished yet. And we live with
55:33the daily reminders of our race, of our identity, and of our exclusion.
55:39So, I think it's actually a story of hope. To know that people persevere is actually a really inspiring thing
55:46for everybody, regardless of where your background is.
55:50There's this history of struggle in British Columbia, and we owe those early pioneers and those early labour leaders and
55:57those early workers, mostly written out of history, so much for the conditions that we have today. They all had
56:05to be fought for.
56:06The past generation are not just survivors. They have thrived. They sacrificed so much so that we can become part
56:16of BC.
56:18How we've reshaped our history over the last 40, 50 years is basically the basis for what I think is
56:25a hopeful future.
56:27Looking back in 50 years, people will go, wow, it's really interesting how they were grappling with something that seems
56:34so obvious.
56:35The stories are still relevant today. Stories of struggle, of civil rights, of equality can inform our future. It's really
56:46about doing the work to provide a space for those voices to be heard.
57:13Cool things and propaganda.
57:20I'm going to say that again.
57:20Tchau, tchau.
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