Our History & Culture
The Semá:th people have lived along the rich lands and waters of the Fraser Valley since time immemorial. Guided by a deep connection to the land, river, and ancestral teachings, our people continue to preserve the language, traditions, and values that define us. Rooted in respect, stewardship, and community, we honour our past while strengthening our identity for the future. Discover the living history and vibrant culture of the Semá:th people.
Record Keeping & archival work
Ancient History Returned to Semá:th
In the Spring of 2002, ancient baskets were discovered near Líyómxetel (or Devil’s Run) on Semá:th territory; the baskets have been dated as roughly 2,000 years old. After decades of restoration work, they were finally ready to be returned. On Feb 14, 2025, Semá:th members accompanied the baskets on a ceremonial journey from the UBC MOA to the Stó:lō Research and Resource Management Centre (SRRMC) in Chilliwack, where they are currently being housed on behalf of Semá:th.
A Brief Look at Semá:th Cultural Practices
Sumas First Nation carries forward ancient traditions, practices, and protocols that continue to shape our way of life today. Scroll down to explore the unique stories and living culture that define who we are.
Salmon Ceremony
Every spring, the Nation honours the return of the salmon with a special Salmon Ceremony. The Nation’s fishers catch enough fish for all to share, prepare the salmon in a traditional manner, and it is served in the Longhouse.
A Salmon Ceremony takes place just once per year, and is a celebration for the entire community.
Salmon are considered sacred to us, and are an essential source of physical and spiritual sustenance.
Cedar Weaving & General Use of Cedar
Cedar is considered a sacred material and is still used for weaving, medicine, spiritual cleansings, and blessings. Cedar weaving has been practiced for thousands of years, and was used to create clothing, baskets, blankets, and other practical items used in everyday life. Branches were used in other important work, such as in ceremonies and for spiritual cleansing; bark and leaves were also used for traditional medicines.
Many Semá:th and Coast Salish members keep the art and practice of weaving alive. Woven cedar items are still used in ceremony and practice, and weaving is an important way of healing and reclaiming culture after colonization.
Canoe Journey & Competitive Canoeing
Canoeing has always been part of who we are. Our ancestors travelled the rivers and lakes by canoe to visit family, trade, and gather food – the waterways were our highways.
Today, these traditions continue through the annual Canoe Journey and our competitive racing teams.
Traditional Medicines
Traditional medicines, created using plant material native to Sumas Mountain and the surrounding area, is still an important part of life for the Semath and a way of reconnecting with our culture.
In collaboration with Dr. Jeanne Paul ND, our membership have been able to attend traditional medicine classes, learning about traditional remedies and getting the opportunity to create medicines by hand.
Explore our History
The timeline of the Semá:th goes back further than recorded history. Our history is woven through the mountains, the rivers, and continues to move with every living thing.
Semá:th Oral Histories
For the Semá:th people, storytelling is more than a way to share the past, it is a living bridge between generations. Our oral histories carry the knowledge, values, and experiences of our ancestors, teaching us who we are and how to live in balance with the land, waters, and one another.
These stories are often sacred, holding deep cultural meaning and spiritual guidance. They have been carefully passed down through families and Elders, preserved through spoken word, song, and ceremony. While some stories are shared publicly to teach and inspire, others are kept protected within the community, shared only when the time and setting are right.
Honouring our oral traditions means recognizing them as living records of history, identity, and resilience, continuing to guide the Semá:th people today and for generations to come.
A Brief Timeline
The following timeline offers glimpses into only the more recent history of our people, including key points of contact and change during colonization.
Timeline courtesy of “A Stó:lō Coast Salish Historical Atlas” by Keith Carlson.
Time Immemorial
Stó:lō Stewardship of S’ólh Téméxw
Stó:lō people occupy, use, control, and defend S’ólh Téméxw.
1808
Simon Fraser Descends the Stó:lō
In 1808, explorer Simon Fraser traveled down the Stó:lō (Fraser River), guided by Indigenous knowledge and navigation. His journey marked one of the first documented European expeditions through Stó:lō territory, foreshadowing the colonial presence that would soon disrupt the Stó:lō people’s sovereignty and way of life.
1827
Fort Langley Established
The Hudson’s Bay Company established Fort Langley in 1827 along the Fraser River. It became a central trading post between Indigenous peoples, including the Stó:lō Nations, and European settlers. This marked the beginning of significant changes to Indigenous lands, economies, and ways of life in the Lower Fraser region.
1827
49th Parallel Created
The Oregon Treaty establishes the 49th Parallel as the boundary between Canada and the United States, extending the border to the Pacific Ocean (Strait of Georgia). The creation of this boundary cut Semá:th territory in two, carving a line in their traditional territory that would now exist in two separate countries.
1858
Fraser River Gold Rush
In 1858, the Fraser River Gold Rush brought tens of thousands of miners and settlers into Stó:lō territory. This sudden influx led to the displacement of Indigenous communities, the loss of lands and resources, and the beginning of intensified colonial control over S’ólh Téméxw.
1858
Douglas Reserves Established in Stó:lō
In 1858, Governor James Douglas ordered the establishment of reserves within Stó:lō territory as colonial settlement expanded during the Fraser River Gold Rush. These “Douglas Reserves” were meant to recognize Stó:lō land use but were created without true consent and often on much smaller portions of traditional territory, marking the beginning of imposed land restrictions and ongoing struggles over Indigenous land rights.
1861
St. Mary’s Residential School Established
St. Mary’s Residential School is established in present-day Mission, BC. Operated by the Catholic Church and funded by the Canadian government, the school was part of the residential school system designed to assimilate Indigenous children by separating them from their families, languages, and cultures.
1867
Stó:lō Indian Reserves Reduced
Joseph Trutch unilaterally reduces the size of Stó:lō Indian Reserves by 92%. This would dramatically affects the Reserve Lands of First Nations in British Columbia, particularly those in the Fraser Valley region.
1867-1868
Dominion of Canada
In 1867, the Dominion of Canada was formed, uniting several British colonies under one government. By 1868, the new Canadian government began asserting control over Indigenous lands and governance, laying the groundwork for the Indian Act. The Fisheries Act is adopted during this time.
1871
Province of British Columbia
British Columbia joins Confederation as Canada’s 6th province
1876
The Indian Act is Created
The Indian Act is created. It imposed government authority over governance, land, identity, and culture, aiming to assimilate Indigenous peoples into settler society. For the Stó:lō and other First Nations, the Act marked a deep infringement on sovereignty and traditional governance systems that continues to impact communities today.
1878
Reserve Boundary Disputes
G. M. Sproat attempts to resolve reserve boundary issues, following protests from Stolo leaders and the establishment of a joint Federal Provincial Indian Reserve Commission. At this time, Sumas has 12 reserves, including those now administered by Leqamel.
1885
Anti-Potlach Law Enacted by Canada
Anti-Potlach Law enacted by the Government of Canada. This devastated an essential part of daily life for Indigenous peoples. Despite the law, many communities continued to hold potlatches in secret, preserving their cultural identity and resilience in the face of colonial repression.
1982
Village of Abbotsford
The District of Sumas and the Village of Abbotsford are incorporated.
1919
Sumas Reserve Land Sold
One of the Sumas Reserves, IR #7, is sold to the Soldier Settlement Board
1920-1925
Sumas Lake Draining and Reclamation
Pressure from farmers and railway companies leads the Provincial government to construct canals, dykes, and pumping stations in order to drain Sumas Lake. 33,000 acres of farm land is created but prices deter farmers. A marketing plan is begun to increase sales. This process devastates the traditional way of life that the Semá:th people relied on for thousands of years.
1953
Semá:th and Leq’á:mel Split
Semá:th and Leqamel split under the Indian Act. Semá:th acquires IR #6 (current reserve) and Leq’á:mel acquires IR’s #1-5 and #8-12.
1975
Stó꞉lō Declaration
Stó:lō leaders issue the Stó:lō Declaration, affirming their inherent rights to self-determination, governance, and stewardship over S’ólh Téméxw. The declaration is a powerful statement of unity and resistance, asserting that the Stó:lō people have never surrendered their lands or sovereignty and continue to uphold their responsibilities to their ancestors, their territory, and future generations.
1984
Supreme Court Ruling: R v. Guerin
The Supreme Court of Canada in R v. Guerin establishes that Aboriginal Title is a suigeneris right, and the Crown has a fiduciary duty to protect it for all Aboriginal peoples.
1998
Stó꞉lō Nation Completes Traditional Use Study
Stó:lō Nation completed a Traditional Use Study, documenting generations of knowledge about land use, sacred sites, and cultural practices throughout S’ólh Téméxw.
2011
Semá:th Lands Management Authority Resumes
Semá:th resumes pre-Indian Act Authority over Lands Management on-reserve and becomes a signatory to the Framework Agreement on First Nations Land Management.
2011
Semá:th Launches Traditional Use and Occupancy Study
The study documents traditional land use, harvesting areas, cultural sites, and stories passed down through generations, reinforcing Semá:th’s rights, responsibilities, and deep relationship with the land, waters, and resources of their territory.
2017
Semá:th Declaration
Semá:th declares our unextinguished and on-going Aboriginal Rights, Title, and Jurisdiction over S’ólh Téméxw.
View the Semá:th Declaration HERE.
March 31, 2025
Lightning Rock Lands Returned to Semá:th
36 hectares of land on Sumas Mountain, containing ancestral remains and the spiritual site called Lightning Rock, are formally returned to the Nation by the Province of British Columbia.
Time Immemorial
Stó:lō Stewardship of S’ólh Téméxw
Stó:lō people occupy, use, control, and defend S’ólh Téméxw.
1808
Simon Fraser Descends the Stó:lō
In 1808, explorer Simon Fraser traveled down the Stó:lō (Fraser River), guided by Indigenous knowledge and navigation. His journey marked one of the first documented European expeditions through Stó:lō territory, foreshadowing the colonial presence that would soon disrupt the Stó:lō people’s sovereignty and way of life.
1827
Fort Langley Established
The Hudson’s Bay Company established Fort Langley in 1827 along the Fraser River. It became a central trading post between Indigenous peoples, including the Stó:lō Nations, and European settlers. This marked the beginning of significant changes to Indigenous lands, economies, and ways of life in the Lower Fraser region.
1827
49th Parallel Created
The Oregon Treaty establishes the 49th Parallel as the boundary between Canada and the United States, extending the border to the Pacific Ocean (Strait of Georgia). The creation of this boundary cut Semá:th territory in two, carving a line in their traditional territory that would now exist in two separate countries.
1858
Fraser River Gold Rush
In 1858, the Fraser River Gold Rush brought tens of thousands of miners and settlers into Stó:lō territory. This sudden influx led to the displacement of Indigenous communities, the loss of lands and resources, and the beginning of intensified colonial control over S’ólh Téméxw.
1858
Douglas Reserves Established in Stó:lō
In 1858, Governor James Douglas ordered the establishment of reserves within Stó:lō territory as colonial settlement expanded during the Fraser River Gold Rush. These “Douglas Reserves” were meant to recognize Stó:lō land use but were created without true consent and often on much smaller portions of traditional territory, marking the beginning of imposed land restrictions and ongoing struggles over Indigenous land rights.
1861
St. Mary’s Residential School Established
St. Mary’s Residential School is established in present-day Mission, BC. Operated by the Catholic Church and funded by the Canadian government, the school was part of the residential school system designed to assimilate Indigenous children by separating them from their families, languages, and cultures.
1867
Stó:lō Indian Reserves Reduced
Joseph Trutch unilaterally reduces the size of Stó:lō Indian Reserves by 92%. This would dramatically affects the Reserve Lands of First Nations in British Columbia, particularly those in the Fraser Valley region.
1867-1868
Dominion of Canada
In 1867, the Dominion of Canada was formed, uniting several British colonies under one government. By 1868, the new Canadian government began asserting control over Indigenous lands and governance, laying the groundwork for the Indian Act. The Fisheries Act is adopted during this time.
1871
Province of British Columbia
British Columbia joins Confederation as Canada’s 6th province
1876
The Indian Act is Created
The Indian Act is created. It imposed government authority over governance, land, identity, and culture, aiming to assimilate Indigenous peoples into settler society. For the Stó:lō and other First Nations, the Act marked a deep infringement on sovereignty and traditional governance systems that continues to impact communities today.
1878
Reserve Boundary Disputes
G. M. Sproat attempts to resolve reserve boundary issues, following protests from Stolo leaders and the establishment of a joint Federal Provincial Indian Reserve Commission. At this time, Sumas has 12 reserves, including those now administered by Leqamel.
1885
Anti-Potlach Law Enacted by Canada
Anti-Potlach Law enacted by the Government of Canada. This devastated an essential part of daily life for Indigenous peoples. Despite the law, many communities continued to hold potlatches in secret, preserving their cultural identity and resilience in the face of colonial repression.
1892
Village of Abbotsford
The District of Sumas and the Village of Abbotsford are incorporated.
1919
Sumas Reserve Land Sold
One of the Sumas Reserves, IR #7, is sold to the Soldier Settlement Board
1920-1925
Sumas Lake Draining and Reclamation
Pressure from farmers and railway companies leads the Provincial government to construct canals, dykes, and pumping stations in order to drain Sumas Lake. 33,000 acres of farm land is created but prices deter farmers. A marketing plan is begun to increase sales. This process devastates the traditional way of life that the Semá:th people relied on for thousands of years.
1953
Semá:th and Leq’á:mel Split
Semá:th and Leqamel split under the Indian Act. Semá:th acquires IR #6 (current reserve) and Leq’á:mel acquires IR’s #1-5 and #8-12.
1975
Stó꞉lō Declaration
Stó:lō leaders issue the Stó:lō Declaration, affirming their inherent rights to self-determination, governance, and stewardship over S’ólh Téméxw. The declaration is a powerful statement of unity and resistance, asserting that the Stó:lō people have never surrendered their lands or sovereignty and continue to uphold their responsibilities to their ancestors, their territory, and future generations.
1984
Supreme Court Ruling: R v. Guerin
The Supreme Court of Canada in R v. Guerin establishes that Aboriginal Title is a suigeneris right, and the Crown has a fiduciary duty to protect it for all Aboriginal peoples.
1998
Stó꞉lō Nation Completes Traditional Use Study
Stó:lō Nation completed a Traditional Use Study, documenting generations of knowledge about land use, sacred sites, and cultural practices throughout S’ólh Téméxw.
2011
Semá:th Lands Management Authority Resumes
Semá:th resumes pre-Indian Act Authority over Lands Management on-reserve and becomes a signatory to the Framework Agreement on First Nations Land Management.
2011
Semá:th Launches Traditional Use and Occupancy Study
The study documents traditional land use, harvesting areas, cultural sites, and stories passed down through generations, reinforcing Semá:th’s rights, responsibilities, and deep relationship with the land, waters, and resources of their territory.
2017
Semá:th Declaration
Semá:th declares our unextinguished and on-going Aboriginal Rights, Title, and Jurisdiction over S’ólh Téméxw.
View the Semá:th Declaration HERE.
March 31, 2025
Lightning Rock Lands Returned to Semá:th
36 hectares of land on Sumas Mountain, containing ancestral remains and the spiritual site called Lightning Rock, are formally returned to the Nation by the Province of British Columbia.
Record Keeping & archival work
Preserving our History
Semá:th is committed to preserving historic places, artifacts, and culturally significant pieces that speak to our rich and powerful history. In partnership with the Stó:lō Research and Resource Management Centre (SRRMC) we’re working to keep important artifacts and histories alive.
