Our History
The Nisg̱a’a people have lived at or near Lax̱g̱altsʼap since time before memory, according to Nisg̱a’a oral history. During those many years, K’alii Aksim Lisims (the Nass River) and its watershed, from glacial headwaters to Pacific estuary, has provided food, fur, tools, plants, medicine, timber, and fuel.
This long history of habitation was confirmed by archeologists in 1981 after a construction project in the village of Lax̱g̱altsʼap dug up human remains and other signs of the past. Fifty-seven skeletons, more than 200 artifacts, and nearly 20,000 non-human bones were recovered. The resulting archeological dig and analysis uncovered multiple layers of material up to 2500 years old, according to carbon dating technology.
Under colonial rule, Lax̱g̱altsʼap was formally renamed Greenville, after a 19th Century missionary. With the signing of the Nisg̱a’a treaty in 2000 the name Lax̱g̱altsʼap was formerly restored.
A Land Rich in Resources
Much of the power of this place as a long-term home lies in the rich resources of the land and waters. The early Spring harvest of the oolichan has always been particularly significant. These small fish provide highly versatile oil, which is used as both fuel and food.
Not only did oolichan help the Nisg̱a’a survive the otherwise lean times at the end of winter, they also provided a valuable trading resource.
Lax̱g̱altsʼap was a key location on the ‘grease trail’—a complex trail network connecting the coast and the interior. This enabled the Nisg̱a’a to trade oolichan fish and oil for furs, copper, obsidian, and other items.
The significance of the oolichan fishery is described in the following passage from In the Wake of the War Canoe, written in 1915 by the adventurer W. H. Collison:
"For centuries, the eulachon fishing on the tidal waters of the Nass River has attracted tribes from all quarters. From the interior, hundreds of miles distant by trail, the Indians thronged thither, carrying their effects for barter on sleighs drawn by their dogs or by themselves, as they generally started early in the year while the snow was deep to reach the river in time for the fish..."
“It can scarce be wondered at that this fishing was a 'Casus Belli' [a motive for war] amongst the tribes during the past, when food was scarce and might was right."
“[They would] all arrive in hundreds of canoes, laden with their trade goods for barter and to take part in the fishery."
“The Alaska tribes, the Haida, and the Tsimpseans all in turn fought to obtain control of the eulachon fishery. But the Nisg̱a’a, occupying as they did the upper reaches of the Nass River, were able to hold it against all intruders.”
Life in the Past
A typical year for the Nisg̱a’a in, say, 1700, would be shaped by movements through the valley to harvest and process food as it became available. Summer was the busiest season as Nisg̱a’a moved between their camps on the river and its tributaries, following the timing of the various salmon runs and the ripening of berries. Fall and early winter were devoted to hunting and trapping for bear, mountain goat and other species, as well as trading expeditions.
Winters were long and snowy and food stores were usually plentiful. This provided time to develop traditions and skills that are still flourishing today. Nisg̱a’a artists and carvers are known for their majestic totem poles, masks, jewelry, regalia, and more. Drumming and traditional dances are also deeply rooted elements of Nisg̱a’a culture.
Governance and resource management worked through a system of family-owned territories. The head of each family, or House, regulated how resources were used. The system relied on complex kinship relations or mutual arrangements, as determined and dictated by the unwritten body of laws and social customs that govern behaviour, the Ayuukhl Nisg̱a’a (the law of the people). Some sixty houses held territories. Elements of this system still operate today.
Colonization
The first European to reach Nisg̱a’a territory was the Russian Vitus Bering in 1741, whose reconnaissance led to Russian colonization of what became Alaska. About fifty years later, the British arrived. In the 1800s, the Hudson’s Bay Company set up trading posts along the Nass River, missionaries arrived, and a gold rush triggered an influx of prospectors.
Colonialism brought deadly diseases, residential schools, repressive laws, theft of cultural treasures, assaults on tradition, suppression of the Nisg̱a’a language, forced confinement on reserves, and major loss of territory.
However, the Nisg̱a’a spirit remained strong. As the 20th Century progressed, the Nisg̱a’a story evolved to demonstrate their profound resilience, determination, and ability to take action and succeed in the face of daunting challenges.
The Nisga’a Treaty
In the late 1800s, when much of their traditional lands were declared Crown Land, the Nisg̱a’a people began petitioning government to recognize their connection to this territory. In 1887, Nisg̱a’a chiefs travelled by water to Victoria to discuss the Nisg̱a’a land question with the premier. Although they were turned away at the legislature, this date is often cited as the beginning of the long journey to regain ownership of their lands and achieve self-determination.
This journey took 113 years—over eleven decades of petitions, landmark court battles, and steadfast commitment to sovereignty. On May 11, 2000, the Nisg̱a’a Treaty came into effect. It was the first modern treaty in British Columbia and made news around the world. Today, the treaty is being studied by governments and Indigenous people globally as an example of hope, trust, and cooperation.
Roots of Resilience
Lax̱g̱altsʼap Elder William Moore suggests that Nisg̱a’a resilience arises from connection to the land: “Our sense of ownership of our territory is unwavering. Our strongest quality seems to be our tenacity. We hang on to our culture, even today with so much to distract our young people.”
Looking forwards, Moore says, “Our hope and our goal is that we will be self sustaining, continue to prosper, and hold on to our history, cultural practices, and language.”
