The Grizzlies of Bute Inlet

In late September I travelled up to Campbell River to take a boat trip out through the Discovery Islands, up the fjord of Bute Inlet to hang out with the Grizzly bears who were fishing on the rivers during the annual salmon run. This was the second time I’d been fortunate enough to get up close (well not too close) and personal with these bears. The first time was back in 2019 when we spent a few days at a floating lodge in the Great Bear Rainforest (see Hunting Grizzly Bears). It was August back then on that trip and the salmon hadn’t started to run up the river, but the run was only a couple of weeks away, and we saw lots of bears who were making their way down to the estuary, feeding on grasses while they waited for the salmon to arrive.

This time I was on a day trip with a tour run by the Homalco First Nations whose territory includes Bute Inlet. It was late September and the salmon run was well underway. I’d been on another boat trip with them earlier in the summer which was great and at that time Captain Ron suggested I might like to come back to see the Grizzlies. So that idea rattled around in my brain for the following month until I went ahead and booked it.

On the way to Bute Inlet we made a stop and disembarked at Church House, an old Homalco Nation village. It is abandoned now – the last residents left in 1984 and in the intervening time the houses have collapsed and been reclaimed by the forest. Only a few remnants of what was once a thriving village remain.

Aupe (Church House) village today,
only two ruined structures left visible from the boat entering the bay
Aupe (Church House) as it once was

It was a real pleasure to tour the site of the old village with our Homalco guide, Janet, who told us stories of what it had been like when it was a going concern. Her family was from there. Starting in the early 1900’s generations of Homalco children were taken from the village and forced to attend Residential Schools. Her own mother had been taken away at the age of 5, developed tuberculosis at 6, and remained institutionalized until 16. Janet described what she had been told about the Indian Agent and RCMP arriving in the bay without much, if any, warning to take the children away from their families. It was an unsettling experience to stand on the shores of the bay, and imagine those boats arriving. As with all indigenous people who went through this shameful experience, the Homalco describe it:

“The loss of these family units, culture and language and the traumas of abuse are issues that our communities still struggle with today.”

We walked through the ruins of the old village to the top of a ridge. Along the way various plants and trees were pointed out and we heard of how they have been used traditionally as medicines. I heard that Devil’s Club was prepared and used topically to treat arthritic pain among other things. Later the Grizzly Bear guide told us that bears get arthritis too and eat the plant. The following day I happened to find some Devil’s Club balm for sale in the gift shop of the Campbell River Museum. I’ve been using it on my hands ever since. It works.

At the top of the ridge our guide told more stories and drummed and sang a song in her language in tribute to the Missing and Murdered Women and Girls.

On our way back down to rejoin the boat I took lots of pictures of what little is left of the village. I seem to have a thing about ruins anywhere.

At one point, getting closer to the bay, I was lagging a little behind our small group. I heard very distinct footsteps close by on the path behind me. I thought “bear” but when I turned to look there was no one there. I looked at the group in front of me, and counted heads. Everyone was ahead. It was very eerie and I hurried to catch up. When I mentioned the footsteps, our guide was unfazed and said that there were lots of ghosts there. You never know.

On to Bute Inlet and Orford Bay.

Bute Inlet mountains rising straight out of the water, which in places is over 2000 feet deep,
one of the deepest fjords along the coast

Docking at Orford Bay we had lunch at picnic tables on the docks and then transfered into a small bus/van accompanied by the resident Grizzly tour guides. Other wildlife boat tours out of Campbell River also bring their guests up here for the Homalco bear tours. The Homalco have been doing this for 20 years – it is just recently that they have started tours with their own boats. On the day I went there were only five of us on the Homalco boat which was great (for us) as we could change seats whenever we wanted and move around easily. The boats were new and great – 12 comfortable seats inside and 12 outside.

The small buses and vans drive along the rivers to various spots seeking out the bears. We saw 5 that day – not all together but in five different spots. The rivers and scenery was so breathtaking and at the same time so peaceful.

The main event.

We’re pretty close, but not close enough to disturb, and the bears have zero interest in us.

It was a nine hour day, through the islands, up the fjord, along the rivers and back to Campbell River. I was grinning the entire time.

And bears weren’t the only treasures we saw. Seals, sea lions and humpback whales.

I’ve long ago given up trying to photograph whales. I miss so much behind the viewfinder. Best just to enjoy the show and let others do that.

On our return, a sunset cruise back to Campbell River.

It was the BEST day.

Braiding Sweetgrass

HOT TIP: LITERARY EDITION

I read a book over the past months and when I (reluctantly) came to its end, I immediately turned around and started it again to read a second time, something I’ve never done before. It was that good. I’ve been thinking of where it rests on a personal top 10 list, no, top 5, no…it may be as of now my favourite read of all time. It is one of those books that I can say has shifted my world view in ways that are deep, exciting and even magical.

Robin Wall Kimmerer is an environmental biologist and professor at SUNY in upstate New York and a member of the Potowatami Nation of the Anishinaabe people. Her book is like no other – a complex mix of plant science, observations from the field, personal memoir, indigenous teachings and exploration of the wider connections between the environment and the way humans have connected with our world over time. Each chapter reveals how this natural world can only be understood in the context of inter-relationships between everything and the impact that humans have had on our environment. All is connected. She tells stories of how indigenous cultures and their ancient teachings reveal the interactions between humans and plants and brings to light what we can learn from those teachings. She recognizes that many humans do indeed love this earth but then asks the question, “does the earth love us?” Ah so.

The title comes from the indigenous practice of braiding the fragrant sweetgrass, a plant that holds a place in the culture in ceremonial and material ways, honoured as one of the four sacred plants of her people.

Hierochloe odorata, means “the fragrant, holy grass”. In the language of the Potowatomi it is called wiingaashk, “the sweet-smelling hair of Mother Earth”

She describes her intentions for her book in the Preface, using the imagery of braided sweetgrass combined with metaphors of medicine and healing:

I offer…a braid of stories meant to heal our relationship with the world. This braid is woven from three strands: indigenous ways of knowing, scientific knowledge, and the story of an Anishinabekwe scientist trying to bring them together in service to what matters most. It is an intertwining of science, spirit and story – old stories and new ones that can be medicine for our broken relationship with earth, a pharmacopoeia of healing stories that allow us to imagine a different relationship, in which people and land are good medicine for each other.

As well as being fascinating and unexpected, her writing is exquisite.

I just finished Braiding Sweetgrass for the second time. It rests on my bedside table. I’m not finished with it yet.

Truth & Reconciliation

Today, September 30th, is a new federal statutory holiday, called Truth and Reconciliation Day, to honour all the children and their families and communities who were, and are, affected by Canada’s racist and inhumane policies for over 120 years that the residential school system for Aboriginal children and youth was in operation.

I have seen so many signs of change over the past few years in awareness and profile of indigenous issues, greatly accelerated this year with the summer’s revelations of the discovery of mass graves on the properties of former residential schools. Indigenous affairs are far more visible on national media news sites than they ever were and CBC hosts a wonderful show of contemporary music from First Nations, Inuit and Metis musicians as well as many podcasts doing deep dives with conversations about indigenous history, culture and current affairs. People’s voices are raised and getting louder and more and more Canadian hearts and minds are opening and hearing. This is a good time to remind ourselves that we, all of us, have a lot to learn.

The Tyee has compiled a series of 10 articles by indigenous writers from past issues on a range of topics that are worth a look – Truth? Reconciliation? Find Meaning in These Indigenous Voices.

I heard an interview recently with a First Nations man who was asked what he suggested Canadians should be doing in support of this call for reconciliation. He replied by saying that a good start would be for people to actually read the report and recommendations of the Final Report of the Truth and Reconciliation Commission of Canada of its 6-year in-depth investigation of the residential school system and its impacts. This struck a chord with me. I’ve had the report for quite some time but never finished reading it. So, it was a good reminder to return to it now. I agree. The first step is the intention and action to face the truth head on.

There are 94 Calls to Action included in the report. Today is a result of one of them:

#80 We call upon the federal government, in collaboration with Aboriginal peoples, to establish, as a statutory holiday, a National Day for Truth and Reconciliation to honour Survivors, their families, and communities, and ensure that public commemoration of the history and legacy of residential schools remains a vital component of the reconciliation process.

As well, truth and reconciliation is not just about opening one’s eyes to the abuses of the past. What about the racism and institutionalized subjugation of the present? A good start to learning the truth about the current realities is…

I had also heard somewhere that a visual sign of support on this day could be for people to hang an orange shirt, which has become a symbol of the children, in their front windows or yards. Now orange does not have a place in my closet so yesterday I went in search of one. In the next town I went to a few places and finally found an orange shirt, the only one left in this store. As I took it to the cashier she exclaimed, “Oh you found one!” I asked her if a lot of other people had been in looking for the same thing and she replied, “Yes, many people.” Ah.

Then there’s this kind of acknowledgment that I’m seeing more and more of. This one from The Old School House Arts Centre here in Qualicum Beach:

We’re humbled and grateful to acknowledge that we live & create on the unceded territory of the Coast Salish Peoples and that of the Qualicum First Nation.