PADDLING WIDGEON ESTUARY

Interested in getting out on the water? Head out for a relaxing day paddle or overnight to Widgeon Estuary. The paddling is easy. You can do the trip via kayak or canoe and can stay for the night or do it as a day trip. I like to to camp near the base of the trail to the falls.

There is nothing better than to cruise flat water with rippling reflections of big snowy mountains cascading off your bow. The estuary of Widgeon Creek at the south end of Pitt Lake at Grant Narrows is the perfect place to enjoy this sensation.

If you like quiet peaceful waterways teaming with bird life this is the place to go for the whole estuary is a protected bird sanctuary. After making the 300m crossing of Grant Narrows, expect to see tons of waterfowl and other species from herons to harlequins that make this area their habitat. You might even see a fleeting glimpse of muskrat or beaver if you are lucky.

If Widgeon Creek is high in the spring or early summer you can paddle quite a distance up under lazy overhanging branches draped in moss and lichen. Huge lush ferns and skunk cabbage line the shoreline in the marshy areas and neat little gravel bars are gathered in the bends of the creek. When you are there you will be amazed that you can be so close to the city yet so far away.

A campsite is located near the west end of the estuary if you want to stay longer. This is probably best to do in the shoulder season when it isn't so busy. If the water is high more secluded sites are located up the river.

EIGHTH BC PALEONTOLOGICAL SYMPOSIUM

KWAK'WAKA'WAKW MATRILINE AND PATRILINE

The Kwakwaka’wakw are characterized by a particular iconographic promiscuity, a tendency to mobilize a diverse set of visual, material, or performative signs that index their individual standings. There may be various explanations for this. 

The Kwakwaka’wakw are geographically and culturally at the point on the central coast where the strictly matrilineal groups of the north (e.g., Tlingit, Haida, Tsimshian) give way to more patrilineal and less clan/crest-based patterns of descent in the south (Nuu-Chah-Nulth and Coast Salish), and they have long been known as the grand synthesizers of the region. 

Bilateral reckoning of Kwakwaka’wakw descent entails the claiming of crest images and personal prerogatives from both the matriline and patriline, increasing the number of images an individual might legitimately display. 

They developed and maintained through the assimilationist period the most elaborate system of restricted ceremonial performance of the famous ‘‘secret’’ or ‘‘dance’’ societies described by Franz Boas (1897) and Philip Drucker (1940) which is predicated on rather flexible and negotiated hereditary rights to (often multiple) ritual dramas and the accompanying regalia (see Roth 2002:144). 

The Kwakwaka’wakw have long proved remarkably amenable to participating in their own ethnographic representation, from adapting their visual motifs and performances to intercultural contexts of display, to applying the technologies and institutions of modernity to their own modes of cultural production (Glass 2004, 2006)

AMMONITE COQUINA