Potlatch ban facts for kids
The potlatch ban was a law in Canada that made the practice of the potlatch ceremony illegal. This law was put in place by the Government of Canada starting in 1885 and lasted until 1951. Many First Nations people felt this law was unfair and showed a lack of understanding. They saw it as a big problem, almost as bad as losing their land. Even though people often found ways around it, the ban was part of Canadian law until 1951. That's when a section of the Indian Act was removed. Not many people were arrested for breaking this law until 1921. That year, a big event happened in the village of Memkumlis. Many people, including Chief Dan Cranmer, were arrested.
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What is a Potlatch?
The word "potlatch" comes from the Chinook Jargon language and means "to give" or "a gift." It describes special ceremonies held by many Indigenous peoples of the Pacific Northwest Coast. These ceremonies often included big feasts, dancing, and giving gifts to everyone who attended.
The U'mista Cultural Centre in Alert Bay describes the potlatch as a very important event. It's a time when families gather to give names, announce births, celebrate marriages, and remember loved ones who have passed away. It's also where a chief might pass on his important duties and rights to his oldest child.
Why the Potlatch Ban Happened
When Canada was growing, the government had certain ideas about how society should be. They wanted to encourage Christianity and a European way of life. They saw the potlatch as a non-Christian cultural system that went against their goals. Because of this, missionaries and government officials targeted the potlatch.
The potlatch was also very different from the customs of many Euro-Canadians. They found it hard to understand why people would give away almost everything they owned. They thought this act of giving showed that Indigenous people were "unstable." Groups like the Indian Reserve Allotment Commission and the Anglican Church believed the potlatch could make the country less stable. They felt it was against the values of an "ideal Christian capitalist society."
Two important people who pushed for the ban were George Blenkinsop and Gilbert M. Sproat. Blenkinsop was a government agent who studied the lives of Indigenous peoples. He reported that it would be hard to "elevate" them without stopping ceremonies like the potlatch. Sproat worked closely with different Indigenous groups. In 1879, he wrote a strong letter to Prime Minister John A. Macdonald. Sproat said the potlatch ceremony caused many problems and stopped Indigenous people from becoming "industrious."
Many white employers in British Columbia agreed with Sproat. They saw the potlatch as a useless ceremony that stopped Indigenous people from fitting into mainstream society. They believed the potlatch was a barrier to the "melting pot" idea the government wanted.
Employers also had problems with Indigenous peoples' work habits. Many Indigenous people in the 1800s worked to earn wealth. They used this wealth to buy items for potlatches, which brought them great honor. This work was often seasonal. This was different from what many "white" employers expected. They wanted people to work year-round. Some employers called Indigenous workers "indispensable," while others complained about their "unreliability" and "laziness."
Missionaries also shared their views with the government. They worried about health, morality, and economics. For health, they were concerned about diseases spreading at large gatherings. They also worried about children's well-being and that losing possessions could harm families. For economics, they felt that giving away goods was the opposite of the "Christian capitalist" values that Euro-Canadians valued.
The Law is Passed
Prime Minister John A. Macdonald did not think the potlatch tradition was good. He wanted to unite Canada and believed the government should control Indigenous peoples. He thought this would lead them to a "healthier" European way of thinking. So, work began on changing the Indian Act of 1880.
On April 19, 1884, a new section was added to the Indian Act. It stated that:
Every Indian or other person who engages in or assists in celebrating the Indian festival known as the "Potlatch" or in the Indian dance known as the "Tamanawas" is guilty of a misdemeanor, and liable to imprisonment for a term of not more than six nor less than two months in any gaol or other place of confinement; and every Indian or persons who encourages ... an Indian to get up such a festival ... shall be liable to the same punishment.
Not everyone supported the ban. The German-born anthropologist Franz Boas was against it. He even hosted a potlatch with the help of his First Nations assistant. Despite this, the ban became law and lasted until 1951. First Nations people quickly saw the law as unfair and intolerant.
Who Opposed the Ban?
Besides the Chiefs who continued to hold potlatches, other people spoke out against the ban. Franz Boas, an anthropologist who had worked on Vancouver Island, knew a lot about the potlatch. He was against the ban and spoke up for traditional Indigenous religions.
What Happened After the Ban?
The first person charged under the new law was Bill Uslick, a Sto:lo man. He was arrested in 1896 for giving away all his belongings. He was sentenced to two months in prison.
The potlatch ban was never fully successful. People found ways to get around the law. For example, some groups held potlatches during holidays like Christmas, saying they were just doing what "white people" did during that season. Other groups formally asked to host potlatches but were refused.
The ban caused significant cultural harm, but the potlatch continued secretly in many places. The potlatch ban, along with bans on other ceremonies like the sun dance, was part of a time when Canada had very strict laws against Indigenous cultures. These laws lasted until 1951. After 1951, the Indian Act was changed, and the ban on the potlatch was removed.
Once the ban was lifted, Nations on the coast began to hold potlatches openly again. The return of these public ceremonies grew stronger in the 1970s and 1980s. Today, potlatches are common again among many of the Nations who practiced them before the ban.
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