The fload-prone In-SHUCK-ch access road flanked by power lines and In-SHUCK-ch Mountain as it runs the length of British Columbia’s Lillooet River Valley. The mountain’s name means “Split Like A Crutch” in Ucwalmícts (pronounced “Oo-kwal-myook”), the traditional language of the Lillooet people, in reference to its trough-shaped peak. Power lines have existed in the valley for 50 years, and yet the communities of the In-SHUCK-ch Nation, several of which lie directly underneath their path, remain without electricity. THE LILLOOET RIVER VALLEY The fload-prone In-SHUCK-ch access road flanked by power lines and In-SHUCK-ch Mountain as it runs the length of British Columbia’s Lillooet River Valley. The mountain’s name means “Split Like A Crutch” in Ucwalmícts (pronounced “Oo-kwal-myook”), the traditional language of the Lillooet people, in reference to its trough-shaped peak. Power lines have existed in the valley for 50 years, and yet the communities of the In-SHUCK-ch Nation, several of which lie directly underneath their path, remain without electricity.
In-SHUCK-ch youth play around a fire pit at a youth camp held on the Sachteen Indian Reserve. Hosted by In-SHUCK-ch elders, the camp aims to provide positive reinforcement of Native identity and self-image. YOUTH CAMP, SACHTEEN INDIAN RESERVE In-SHUCK-ch youth play around a fire pit at a youth camp held on the Sachteen Indian Reserve. Hosted by In-SHUCK-ch elders, the camp aims to provide positive reinforcement of Native identity and self-image.
Members of the In-SHUCK-ch Nation launch a small boat on the Fraser River in preparation for a day of drift-netting for salmon. Salmon fishing remains a traditional activity for many of British Columbia’s First Nations, although salmon returns have been statistically low in recent years due to environmental destruction and overfishing. FISHING ON THE FRASER IN MISSION, BRITISH COLUMBIA Members of the In-SHUCK-ch Nation launch a small boat on the Fraser River in preparation for a day of drift-netting for salmon. Salmon fishing remains a traditional activity for many of British Columbia’s First Nations, although salmon returns have been statistically low in recent years due to environmental destruction and overfishing.
Abandoned cars sit at the edge of a clearing on the Sachteen Indian Reserve. With 45km of logging road between Sachteen and the nearest town, vehicles are often cheaper to replace than to repair. ABANDONED CARS, SACHTEEN INDIAN RESERVE Abandoned cars sit at the edge of a clearing on the Sachteen Indian Reserve. With 45km of logging road between Sachteen and the nearest town, vehicles are often cheaper to replace than to repair.
Alex Peters sits in his father’s house on the Skookumchuck Indian Reserve. Members of the Peters family are among the few surviving speakers of Ucwalmícts, the language of the Lillooet People. ALEX PETERS, SKOOKUMCHUCK INDIAN RESERVE Alex Peters sits in his father’s house on the Skookumchuck Indian Reserve. Members of the Peters family are among the few surviving speakers of Ucwalmícts, the language of the Lillooet People.
A member of the In-SHUCK-ch Nation lands a 15lb Spring Salmon while fishing on the Fraser River. SPRING SALMON, MISSION, BRITISH COLUMBIA A member of the In-SHUCK-ch Nation lands a 15lb Spring Salmon while fishing on the Fraser River.
Dan-Dan Peters in his father’s house on the Skookumchuck Indian Reserve. Members of the Peters family are among the few surviving speakers of Ucwalmícts, the language of the Lillooet People. DAN-DAN PETERS, SKOOKUMCHUK INDIAN RESERVE Dan-Dan Peters in his father’s house on the Skookumchuck Indian Reserve. Members of the Peters family are among the few surviving speakers of Ucwalmícts, the language of the Lillooet People.
he wall in Stanley Peters’ home where his son Alex scrawled his lessons in Ucwalmícts as a child. Like many First Nations, the In-SHUCK-ch have suffered the effects of Canada’s residential school system, the most profound result being a dearth of elders capable of passing on knowledge of their language and traditions to a younger generation. LESSONS IN UCWALMÍCTS he wall in Stanley Peters’ home where his son Alex scrawled his lessons in Ucwalmícts as a child. Like many First Nations, the In-SHUCK-ch have suffered the effects of Canada’s residential school system, the most profound result being a dearth of elders capable of passing on knowledge of their language and traditions to a younger generation.
A sweat lodge sits at the edge of a clearing on the Sachteen Indian Reserve, its entrance adorned with coloured fabric representing the north, south, east and west borders of the In-SHUCK-ch territories. The sweat ceremony taking place on this day was one of healing and was requested of an In-SHUCK-ch traditional healer by a member of the Mt. Currie Reserve, 45km to the north. SWEAT LODGE, SACHTEEN INDIAN RESERVE A sweat lodge sits at the edge of a clearing on the Sachteen Indian Reserve, its entrance adorned with coloured fabric representing the north, south, east and west borders of the In-SHUCK-ch territories. The sweat ceremony taking place on this day was one of healing and was requested of an In-SHUCK-ch traditional healer by a member of the Mt. Currie Reserve, 45km to the north.
An empty pill bottle lies discarded in the Skatin community dump. Ramipril is used to treat hyertension and congestive heart failure, and to manage diabetes, a condition Aboriginal Canadians are at an increased risk of developing. RAMIPRIL An empty pill bottle lies discarded in the Skatin community dump. Ramipril is used to treat hyertension and congestive heart failure, and to manage diabetes, a condition Aboriginal Canadians are at an increased risk of developing.
A youth reads while elders listen to stories told in Ucwalmícts at a gathering on the Skookumchuck Indian Reserve. The number of speakers of Ucwalmícts is diminishing rapidly, as ELDERS GATHERING, SKOOKUMCHUCK INDIAN RESERVE A youth reads while elders listen to stories told in Ucwalmícts at a gathering on the Skookumchuck Indian Reserve. The number of speakers of Ucwalmícts is diminishing rapidly, as
A youth group breaks from a counselling session held at the Skatin band office on the Skookumchuck Indian Reserve. Counselling sessions such as this aim to provide Native youth with the tools and guidance necessary to avoid the cycles of violence and addiction that are all too common among aboriginal youth. BREAK FROM COUNSELING SESSION, SKOOKUMCHUCK INDIAN RESERVE A youth group breaks from a counselling session held at the Skatin band office on the Skookumchuck Indian Reserve. Counselling sessions such as this aim to provide Native youth with the tools and guidance necessary to avoid the cycles of violence and addiction that are all too common among aboriginal youth.
A makeshift cross marks a grave in the Skatin Cemetery. GRAVE, SKATIN CEMETERY ON THE SKOOKUMCHUCK INDIAN RESERVE A makeshift cross marks a grave in the Skatin Cemetery.
The Skatin Cemetery on the Skookumchuck Indian Reserve. Only 20% of the In-SHUCK-ch live in their traditional territories; many return only to be buried in land on which the Nation has no guarantee of permanence. SKATIN CEMETERY ON THE SKOOKUMCHUCK INDIAN RESERVE The Skatin Cemetery on the Skookumchuck Indian Reserve. Only 20% of the In-SHUCK-ch live in their traditional territories; many return only to be buried in land on which the Nation has no guarantee of permanence.
An overturned van lies in the Skookumchuck Garbage dump. With 60km of logging road between Skookumchuck and the nearest town, vehicles and appliances are often cheaper to replace than to repair. VAN, SKOOKUMCHUCK GARBAGE DUMP An overturned van lies in the Skookumchuck Garbage dump. With 60km of logging road between Skookumchuck and the nearest town, vehicles and appliances are often cheaper to replace than to repair.
Members of the In-SHUCK-ch Nation wait for the arrival of a cousin and a construction party from Baptiste-Smith. Weeks earlier, a neighboring house was gutted by a fire that started in a creosote-clogged chimney. Isolated from any power grid, the communities of the In-SHUCK-ch Nation rely on wood-burning stoves and expensive gas generators for heat and electricity. WAITING FOR A COUSIN, SKOOKUMCHUCK INDIAN RESERVE Members of the In-SHUCK-ch Nation wait for the arrival of a cousin and a construction party from Baptiste-Smith. Weeks earlier, a neighboring house was gutted by a fire that started in a creosote-clogged chimney. Isolated from any power grid, the communities of the In-SHUCK-ch Nation rely on wood-burning stoves and expensive gas generators for heat and electricity.
In-SHUCK-ch Elder Stanley Peters sits on his front porch in the community of Skatin on the Skookumchuck Indian Reserve. Members of the Peters family are among the few surviving speakers of Ucwalmícts, the language of the Lillooet People. Like many First Nations, the In-SHUCK-ch have suffered the effects of Canada’s residential school system, the most profound result being a dearth of elders capable of passing on knowledge of their language and traditions to a younger generation. STANLEY'S FRONT PORCH, SKOOKUMCHUCK INDIAN RESERVE In-SHUCK-ch Elder Stanley Peters sits on his front porch in the community of Skatin on the Skookumchuck Indian Reserve. Members of the Peters family are among the few surviving speakers of Ucwalmícts, the language of the Lillooet People. Like many First Nations, the In-SHUCK-ch have suffered the effects of Canada’s residential school system, the most profound result being a dearth of elders capable of passing on knowledge of their language and traditions to a younger generation.
Walker Rogers sits in his home on the Tipella Indian Reserve, waiting for news of a travelling uncle to come over the VHF radio. With no telephone lines or cellphone reception in the Lillooet River Valley, members of the In-SHUCK-ch Nation rely on the same technology used by the region’s loggers for everyday communication between communities. WALKER, TIPELLA INDIAN RESERVE Walker Rogers sits in his home on the Tipella Indian Reserve, waiting for news of a travelling uncle to come over the VHF radio. With no telephone lines or cellphone reception in the Lillooet River Valley, members of the In-SHUCK-ch Nation rely on the same technology used by the region’s loggers for everyday communication between communities.
The Holy Cross Catholic Church, in the centre of the community of Skatin, is seen through the windshield of an abandoned truck. The church, completed in 1906, was ordered built by missionaries who converted the majority of the Lillooet people to Christianity. CHURCH OF THE HOLY CROSS, SKOOKUMCHUCK INDIAN RESERVE The Holy Cross Catholic Church, in the centre of the community of Skatin, is seen through the windshield of an abandoned truck. The church, completed in 1906, was ordered built by missionaries who converted the majority of the Lillooet people to Christianity.
The bedroom of Alex Peters in the home of his father, Stanley. Members of the Peters family are among the few remaining speakers of Ucwalmicwts, the language of the Lillooet people. ALEX PETERS' BEDROOM, SKOOKUMCHUCK INDIAN RESERVE The bedroom of Alex Peters in the home of his father, Stanley. Members of the Peters family are among the few remaining speakers of Ucwalmicwts, the language of the Lillooet people.
A dog watches through the window of a house gutted by a fire after a creosote-clogged chimney ignited. Isolated from any power grid, the communities of the In-SHUCK-ch Nation rely on wood-burning stoves and expensive gas generators for heat and electricity. DOG OUTSIDE FIRE-DAMAGED HOUSE, SKOOKUMCHUCK INDIAN RESERVE A dog watches through the window of a house gutted by a fire after a creosote-clogged chimney ignited. Isolated from any power grid, the communities of the In-SHUCK-ch Nation rely on wood-burning stoves and expensive gas generators for heat and electricity.
A memorial to an In-SHUCK-ch youth written out in nails on a disused dock on the Port Douglas Indian Reserve. MEMORIAL, PORT DOUGLAS INDIAN RESERVE A memorial to an In-SHUCK-ch youth written out in nails on a disused dock on the Port Douglas Indian Reserve.
SPLIT LIKE A CRUTCH : THE PEOPLE OF THE LILLOOET RIVER VALLEY   |   BRITISH COLUMBIA, CANADA   |   2008-2009

The reserves of the In-SHUCK-ch Nation are scattered along both sides of British Columbia’s Lillooet River in an expanse of traditional territory stretching 100km north and south between the towns of Pemberton and Harrison Lake. Like many of Canada’s indigenous communities, the settlements of the In-SHUCK-ch exist in isolation; poverty is rampant and infrastructure dearly lacking, and with limited access to health and education resources, the communities of the Lillooet River Valley can be seen to represent a continuation of what has too often been referred to as the “Indian Problem”. In an arrangement resented by both the government and its Indian ‘wards’, the In-SHUCK-ch and its fellow nations survive largely on subsidies, their ability to contribute to the Canadian economy historically crippled.

Conditions at home have lead 80% of the Nation’s 1000 members to seek livelihoods in distant urban centres, mostly in transient and impoverished circumstances, with many returning home only to be buried in community cemeteries the Nation can claim no ownership of as mere tenants of the land.

Canada’s Residential School system has also taken its toll on the In-SHUCK-ch. The policy, abandoned in the 1990’s, aimed to westernize Native children by separating them from their parents, and this practice of ‘ethnocide through education’ now means that few Elders are able to pass on the knowledge of their heritage to younger generations. The compounded result is a cultural drain that threatens hundreds of years of Lillooet traditions, most importantly the language of Ucwalmícwts, now spoken by only a handful of Elders and their aging children.

Stories are told in Ucwalmícwts at an Elders gathering on the Skookumchuck Indian Reserve, guttural stops punctuating the language like rounded river stones parting the waters of the Lillooet. The meeting is being held to update the community’s oldest members on the Nation’s ongoing treaty negotiations with the provincial government – negotiations that have been underway since 2002. Now the Nation and the government are nearing an agreement, and the resulting treaty promises to improve infrastructure and accessibility on reserves while offering internal employment and title to the land the In-SHUCK-ch have occupied for centuries. Perhaps more importantly, it will remove the In-SHUCK-ch from under the jurisdiction of the Indian Act (the treaty currently governing Canada’s aboriginal peoples). Its members will no longer be exempt from taxation, and most members welcome this change as it means a shift in the national misperception of aboriginals as non-participating citizens.

Not everyone embraces the treaty, however. While improved living standards and economic accountability are a convincing argument for aboriginal self-government, there are concerns over how traditional ways of life are to be recognized and accommodated under a modern system. Many are worried that this treaty will be the final nail in the cultural coffin that began with residential schooling in the 1800’s.