“We are the ones that we are waiting for” - Governing Transboundary Waters: Canada, the United States, and Indigenous Communities - page 123

Wilkinson, 1987; Little Bear, 2000; Wildcat 2011). For example, Deloria (1984,
p. viii) writes:
Citizens and tribal members often chafe at regulations and restrictions, not
realizing that the burgeoning population has created a need for government
to serve large numbers of people in a rather impersonal way. Some means
must be found to humanize social and political institutions once again. Here
traditional Indian customs, if properly incorporated in the functions and
mission of government, can prove effective and important.
The spirit of Deloria's words come through at the Coast Salish Gatherings. The
Gatherings are organized carefully - both in structure and language - to preserve
and revitalize Coast Salish cultural practices. Unlike other transboundary environ-
mental meetings, the Gathering does not immediately delve into policy talks and
action items. Rather, the organizers design the entire first day of the Gathering to
“rekindle the relationship of Coast Salish First Nations and Tribes through
traditional practices” (Coast Salish Gathering, 2012 ). 1 T he program for the Tulalip
Gathering outlined the significance of this first day:
The ceremonies are an important traditional process that is valuable in unifying
the Gathering and will include the introduction and honor of the Coast Salish
leadership's gallant triumphs that support the efforts to protect our aboriginal
rights.
Through an intricate web of ceremony, blessings, and introductions, the participants
at the Gathering become “mentally and spiritually prepared” to participate in the
coming days' policy talks. The Gathering achieves this by following protocol such
as blessing the four corners, calling of witnesses, and praying for the participants
and their families. “This is important work”, noted Chairman of the Northwest
Indian Fisheries Commission, Coast Salish leader, Billy Frank Jr., and “we all need
to be fully present - in mind and body - to do the work for our ancestors and
children”. After the ceremonies and blessings, the rest of the days are open for
introductions and testimony.
For example in the Tulalip Gathering, the Council member s, 2 e lected officials,
invited guests, veterans, and elders each had the opportunity to introduce themselves
and reflect on the purpose of the meeting. The introductions often included their
English and Salish name, the tribe or band they represented, and a declaration that
they recognized the land that they stood on as the traditional territory of the host
tribe. The Gatherings also follow traditional longhouse etiquette. The use of
traditional Coast Salish language throughout the conference underscores (and
embodies) the desire for cultural preservation, and is used as a way to challenge
former practices of cultural dominance and forced assimilation. The deliberate
planning for the Gathering helps achieve many of its goals, employing innovative
strategies to transcend the political geographies of imposed borderlands to reach
cultural and environmental goals.