Environmental Engineering Reference
In-Depth Information
in a website preparing the participants for the journey, rules and protocols associated
with customs provide a backdrop of b/ordering.
The participants are reminded to bring the proper documentation:
CUSTOMS AND BORDER CROSSING -
Between U.S. and CANADA
U.S. CUSTOMS Port Angeles Office.
Documents needed for crossing border for Canoe Journey - Any of these
will work, according to the U.S. Customs people in Port Angeles Office:
•
Native card (Tribal Issue) for adult or children.
•
Passport or valid driver's license or picture ID are best.
•
Birth certificate for minors.
They are also reminded what they are “allowed” to bring across the border:
ITEMS ALLOWED TO BRING ACROSS:
•
Dried fish. . . Yes
•
Jarred fish and jams. . . Yes
•
Cedar bark. . . Yes if it's in the form of regalia or has been worked
with for baskets or other items. (Not if it's “raw” cedar bark
. . . unwashed or undried.)
•
Eagle feathers . . . Yes if in use by Native individuals, for Native
purposes.
These rules and regulations, although relatively minor inconveniences, serve to
remind the participants that they are, indeed, transgressing spaces, that they are
between worlds, and the authority to cross over and through territory is held by
someone else - a foreigner - and the rules under which the travel can occur is
also not under their control.
Although the Journey has made tremendous strides in reconnecting com-
munities, rebuilding transnational spaces, and building allies, subtle reminders
continue to show the ongoing legacies of colonial forces. What these mean for
water governance is the ongoing need to articulate and rearticulate boundaries that
reflect intact ecological and social systems.
Conclusions and discussions
In this chapter, I explored how the intertribal Canoe Journey has helped reshape
the geographic imagination of the Salish Sea Basin - both for the Canoe Journey
participants, and their allies. The annual Canoe Journey has helped to create a
counter-narrative of “divided nations” (in terms of both fragmented tribes/bands
and the U.S.-Canada governments). The new narrative of a “Salish Sea Basin”
helps to reconnect Indigenous participants (whose communities had been
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