19-05-2012, 03:48 PM
A Case Study of the Osoyoos Indian Band and Application of Okanagan Leadership Principles
TraditonalGovernanceCaseStudy_Osoyoos.pdf (Size: 87.5 KB / Downloads: 161)
Introduction
It is very difficult to go into any in-depth analysis of traditional Okanagan leadership, given the
sensitivity issues involved with traditional knowledge. I have been guided, from my elders, in order
to be safe and not offend anyone; I should only share our knowledge that has already been
published. I must also note that, the correct interpretations of such published information available
on Okanagan history has been shared by my elders. This paper will begin by introducing a short
survey of Okanagan leadership principles and standards and background will be provided on the
Osoyoos Indian Band (OIB). This will be followed by discussions on five traditional Okanagan
leadership principles; will of the people, leadership training, protection of the land, leading by
example and continuously validated authority. These principles will be applied to OIB and their
leadership and governance structures. It will be shown that the leadership today have strayed
away from the traditional values and standards our societies upheld for a millennium. Furthermore,
it is these traditional values and standards that our leadership need to move toward if they hope to
truly benefit our people.
Traditional Okanagan Leadership
In terms of setting the framework for traditional Okanagan leadership the first place to start is
the traditional Four Foods Chief’s story. The Four Food Chief’s, Bear, Bitterroot, King Salmon and
Saskatoon Berry, met to decide what is to be done about the people coming. The other chiefs had
asked Bear what he felt they should do, they had named him head chief because of his age and
wisdom. All the chiefs had decided to give their bodies for the people. The story is about the
“willingness of a chief to sacrifice for the survival of the people. Bear was willing to give up
everything he had but all he had was his body, he was the first to sacrifice for the people”
(Armstrong, 2006, January 24). The chiefs had put the people before themselves, and even their
own lives.
There are several reoccurring themes which provide an excellent indication of the requirements
of an Okanagan chief. The chief “represented the will of the people in carrying out the rights of
being Syilx (Okanagan) and protected the land and the natural law. It was their responsibility to
balance human needs with the natural laws … the chief is the center of people’s strength and was
always in emotional, physical, spiritual and mental balance and most important of all, the chief was
a good role model for the youth and all the people” (Armstrong, 1994, p. 9). Thomson (1986)
outlines the training needed to become a chief as being, “the chief assumed leadership in mid-life
when his managerial abilities and moral behaviour were well known to the group, and was the man
who best expressed the value system of that group” (p. 68).
It is clear that the chief didn’t think of himself above the people in any way, but someone who
was the pinnacle of what a true Okanagan individual should be. “Leadership was chosen through
spiritual testing and speaking clearly of our inherent right to the land, and to the people. Based on
how you approach things, how we pray and how we keep peace, and not for ourselves or for glory,
but for our entire people. In times of plenty, the chief is wealthy; in times of scarcity the chief was
the poorest” (Gateway Project, 2007).
Thomson (1986) believed the chiefs had “no means of exerting their authority other than
exhibiting a record of good management, morality, prudence, fairness and consistency in
expressing the people’s will … the moral authority had to be continually validated. Chiefs
maintained their prestige as long as they expressed the will of the people or were responsive to
their needs” (p. 69).
The chief’s authority was so effective that it baffled the cognition of any outsiders. Alexandar
Ross had commented that “the government or ruling power among the Oakenackens is simple yet
effective, and is little more than an ideal system of control … it is wonderful how well the
government works for the general good, and without any coercive power to back the will of the
Ethan Baptiste
Sharing Indigenous Wisdom International Conference June 11 – 15, 2007 Green Bay, Wisconsin
Traditional Leadership: Applying Okanagan Leadership Principles to the Osoyoos Indian Band Page 4 of 15
chief, he is seldom disobeyed; the people submit without a murmur” (As cited in Dolby, 1973, p.
138).
To summarize the traditional chief’s office was one that required a different leadership style
than that of today. Traditionally, the chief put the people before himself, represented their will,
protected the land and natural law, was well trained, led by example and continuously validated
their authority. These are traditional principles I will be holding today’s leadership to.
Osoyoos Indian Band1
OIB is seen by many as one of the most successful Indian bands in all of Canada. The Band is
mostly known for its aggressive economic development strategies and as Chief Operating Officer
Chris Scott says “we were prepared to act on business opportunities, to seek successful businesses
that were strategic to the vision. We knew what we were looking for and when we saw it we were
quick to act. We now have businesses with an annual budget exceeding $10 million (McBride,
2001, p. 10).
Currently, the band is said to enjoy revenues of 13 million (Pulfer, 2007, February 26) Also, it is
widely believed that the major key to the bands success has been their devotion to business
principles and leadership style: