Welcome to the story of Wilps Geel, the House of Geel. This booklet serves as both a reference and a celebration of our history, traditions, and responsibilities as members of the Wilp. Our story is rooted in a rich oral tradition, passed down through generations, and this booklet aims to preserve and share that history.
The information here comes from a variety of sources, including the Wilp Binder from the Delgamuukw trial and the oral histories we’ve gathered from our family members. As a people whose culture, language, and arts were deeply affected by colonization, it’s crucial for us to reclaim and piece together the parts of our identity that were disrupted.
It’s important for us to understand who we are—where we come from, the land we belong to, the fishing sites that nourish us, and the traplines that keep us connected to the earth. This knowledge is not just history; it’s what helps us move forward and guide future generations.
As the Miin Simoogit (Head Chief) of Wilps Geel, it is my responsibility to ensure that our land and fishing sites are preserved, respected, and protected—not only for us today but for all the generations to come.
It’s also important to note that Geel is known as the highest chief of Anspayaxw (Kispiox).
The Origin of Geel
Our name, Geel, is said to have originated from the coastal Gitgat. According to our oral history, Aluuxw once visited a chief on the coast. During his visit, the chief’s grandson embarrassed him by urinating on him. To make amends, the chief bestowed the name “Geel” upon us, along with the Killerwhale crest and our breath song, the Limx Oye’e.
Ayukws – Crests
We carry two main crests: the large snake and the Killerwhale. The story of the snake goes like this: Geel, on his way to the Luu Andilgan territory, encountered a fellow chief, perhaps Niist, near Twin Lakes. This chief was troubled by a large snake scaring his people and interfering with their fishing. Geel came to the rescue, constructing a trench with sharpened stakes. He called the snake out of the lake, where it fell onto the stakes and perished. That’s how we came to carry the snake crest.
As for the Killerwhale crest, it ties back to our origin story.
Limx Oye’e (Breath Song)
Our breath song, Limx, is directly tied to our origin story and is one of the most important expressions of our identity.
In our matrilineal society, inheritance passes through the mother's line. Our most valuable resource is our Wilp members—our Wilnatahl. Understanding our genealogy is essential, and we maintain a family tree with the help of Mac Family Tree software, currently managed by Lax Lo’op, Cindy Jensen Fisk. This tree is a living document that helps us stay connected with our roots.
The Significance of Names
Receiving a name from your Wilp strengthens your identity. When you contribute at a Liliget (feast), it’s not just about giving money—it’s about polishing your name. This helps others recognize you and your role within the Wilp. It’s also a way of preparing yourself for more significant responsibilities in the future.
Names carry weight and importance. When a member of the Wilp is adopted, they are welcomed as full members, though they may not take on the larger, more important names unless necessary to sustain the Wilp’s lineage.
The Role of Adoptions
Adoptees play a crucial role in the health of the Wilp, and while they may not take on the biggest names, they are vital in supporting the Wilp’s traditions and practices.
Wilps Geel’s Lax Yip (Territory)
Our territory is sacred. The Lax Yip stretches from Barker Creek (Xsi Miin Anhl Gii) and follows the Skeena River northward. Our boundaries are both defined and honored by our people, as shown in legal documents such as the Affidavit submitted by Walter Blackwater in 1988 for the Delgamuukw trial.
Our territories are not just lines on a map; they are where our ancestors lived, hunted, and fished. We hold them in trust for future generations.
Fishing Sites (Anaat)
Our fishing sites, especially those along the Kispiox River and the Skeena River, are vital to our way of life. They are not just locations—they are part of who we are, nourishing us physically, spiritually, and culturally.
Traplines (Silinasxw)
Our traditional traplines, such as those at Xswiit’in, have been handed down for generations. We continue to work with the Ministry of Forests to rebuild and protect these areas for future generations.
Feasts are more than just gatherings—they are a way of conducting Wilp business, honoring the dead, and showing respect to the living. When we host a Liliget, we work diligently, not to sit, but to serve and ensure everything runs smoothly.
Protocol and Conduct at Feasts
At a feast, we must always carry ourselves with dignity. We’re not just representing ourselves—we are ambassadors for our Wilp and our Nation. It’s important to respect the protocols, including sitting in the proper places and following the designated roles.
Feasts may involve contributions, whether monetary or through food, and this reflects our support of each other within the Wilp. When it’s not our feast, we may still show our support by contributing in smaller ways.
In our culture, decision-making is a shared process. While the final decision rests with the Miin (Head) Chief, it’s made in consultation with the wing chiefs, matriarchs, and Wilp members. Our tradition ensures that decisions are made with input from the community, honoring both the past and the present.
If a company wants to operate on our lands, they must go through the proper channels—submitting a referral for consideration. This ensures that our people have a say in how the land is used, respecting both modern laws and our traditional ways.
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