Traditional Governance system

A high chief represented the laws of the whole syilx at the nation level to protect the rights of the syilx. The high chief chose and gave his title to one that he trained before his death. The high chief family decided among themselves who could continue the responsibility of carrying the right of all the syilx forward. They are responsible for protecting the land, the people, the language and the syilx way of life.

Tribal chiefs were responsible for decisions when the time was right to hunt, to start fishing, to pick medicines or berries. They governed how much was taken or how little was to be taken because it was their responsibility to oversee that there was enough there for the many families. A member of another area, would learn protocol as to who was the head of that particular area, whether it be a family head or a village chief. The person would then approach that individual and ask permission to go into that certain area. It was totally up to the discretion of that head chief.

A village chief represented village concerns at the extended family level to make sure the laws of the village were peacefully kept. Village chiefs were selected from the (katlh) hereditary family of chiefs. The village chief trained several good-minded sons, nephew, grandsons or at times a son-in-law. One of them gradually took over duties while the old chief was still alive. This person would usually become the next chief. Some villages had two or three chiefs at one time, each with equal authority each taking turns in the duty of village chief.

Family heads were the oldest male or female of that one extended family, who was responsible for the overall family in terms of decision making at a community level. This person made sure all was informed or all had to gather to make decisions as to who was to participate in planning of the special occasions, of certain gatherings, for hunting, for ceremonial reasons or for planning on decisions when to defend the territory. The family heads were called together for the decision making or the planning of the community events or nation events. An example is when a individual did wrong to another person, the family head would speak on the individual's behalf whom was hurt (either physically, emotionally, or spiritually). He or She would approached that individual's family head to explain the grievance, and together what action was to be taken, for the discipline for that individual.

This can be done with both families together or not. This process was for the understanding of the wrong doing and how to correct it. The individual would then have to take the time to work off his “time� for that family until the family head said he or she had completed his duties in repayment for that family.

the Late Grand Chief Archie Jack

The Syilx people had one high chief who lived in the Northern Okanagan district of Nkmepelks and traveled to visit each district. Upon the establishment of the International Boundary the High Chief named a second high Chief to report to him on the Southern Okanagan. In recent years, the practice of appointing a Grand-Chief within a community to continue to advise and act in a formal spokesperson capacity has been implemented to balance off the short-term effects of Band Council Elections. The Grand Chief role is granted by a community council of elders. The Late Grand Chief Archie Jack of the Penticton Indian Band was recently replaced by Grand Chief Stewart Phillip.

Each district had a head tribal chief and there were chiefs for each village. All districts cooperated with each other and shared hunting, fishing and food gathering in the territory. They also inter-married amongst the areas. The high chief family decided among themselves who could continue the responsibility of carrying the right of all the Syilx people forward. They are responsible for protecting the land, the people, the language and the syilx ways of life.

The Chief is the center of the people's strength and was always in emotional, physical, spiritual and mental balance. Most important of all, the chief was a good role model for the youth and all the people.

Syilx Law

One of the most outstanding laws of the Syilx is to learn to live and work in harmony with everyone and share with everyone in the community. We were taught through the oral history that we must not think only of ourselves as individuals, but that of our community and our people. We are taught that having more than others has to do with the power and control of others and that it is wrong to have more things while others go without. Wealth is to be enjoyed by all in times of plenty, and hardship is to be faced by all in bad times. The people stay strong together that way.

Baby in a Cradle board

Another law is every person shared equally in the work and its benefits. The highest form of good government is one in which all the members are healthy, housed and protected. In such a society, there is no need for enforcement laws because people don't steal from each other. There was no such thing as an orphan, because the whole family, not only the direct parents was responsible to teach, love, and provide for children. Each person has the right, even when unborn, to family, to teachings, to security and love. No one can be left out. This is another example of good governance and what has been held as highly important for the Syilx people.

Good governance to the syilx means that we carry the laws inside us. It means that we know how to act and live right without having someone force us. No person ever went hungry while they were part of a village.

In the past, marriages were arranged by the parents. This helped ensure marriages were between families of similar social standing. Marriage was a major concern of the community, and while individual initiative was important, the interests of the collective group counted. Throughout an individual's life, certain stages and changes were recognized by the community as important and in some cases, special rituals or rites were performed to mark the passage between stages. Rites such as puberty, marriage, birth and death to name a few.

TODAY

Syilx communities have adapted the electoral system introduced to them by the European settlers. Every community nominates candidates for their chiefs and councils and after a specific amount of time vote for their leadership by casting ballots. With the exception of the Grand Chief of the Okanagan Nation who is given a ceremony held and hosted by the Okanagan elders group (representative of all bands of the Syilx territory). In this moment we wish to honor the late Archie Jack, Grand Chief of the Okanagan Nation from the 1970s until his passing in 2005. At this time, we would also wish to acknowledge the Grand Chief Stewart Phillip for carrying on the role and responsibilities of taking care of the Okanagan Nation as a whole bestowed upon him in October of 2006.

Syilx communities are also governed by the European administration policies and are run from band administration offices located on reserves. With hiring committees made up of department heads, community members and elders, teams of four-six determine who will be employed to offer the services and benefits for the community. While each band differs in the various departments within their office, many stay the same. Following is a list of the most common band administration departments; Management/ Administration, Economic Development, Health, Social Services, Education and Lands & Estates.

There are great storytellers, artists, crafter's, thinkers, singers and musicians with in the Syilx, past and present. We are extensive travelers, who traveled for many reasons. the Syilx people were born into politics and negotiations. We are a strong, powerful and united people who pride ourselves through our warriors, leaders, artists, performers, healers and teachers. We are children, youth, adults, elders and we are husbands, wives, daughters/ sons, siblings, nieces/ nephews, grandchildren and cousins. We are the Syilx people.