Beginning July 20, 2025, in 3 locations between the Canadian side of the Fraser River and the Puget Sound, many Coast Salish canoe families made their way on their traditional marine highway to meet at Lower Elwha for Protocol on July 31, 2025. On the early evening of July 23, 8 canoes arrived at the Nooksack landing at Birch Bay with a beach full of families and revelers respectfully welcoming the canoes. A night of feasting; a coastal jam of drumming, singing, dancing and camping restored the canoe families for the next leg of the epic journey to Lummi Nation Stomish grounds.
On July 24, the canoes first arrived for a soft landing at Gooseberry point where the waters were quite choppy making for challenging journey. 10 Canoes safely made their way to Stommish grounds at Lummi Nation where they disembarked and made their way to Wexlium longhouse for prayer, song, feast and Coastal jam full of drumming and dance.
The Samish Indian Nation landing in Fidalgo Bay saw several canoes hauled in on trailers on July 25. According to Pat Dunn, a Samish Tribal member and cedar weaver vending with his wife Diana Dunn, the waves were challening enough that he saw canoes brought in on trailers in the morning when he set up their booth around 9:30 a.m. Around 5 p.m., Pat raced to the landing with his drum saying "a canoe is landing" as we stood in line for the salmon and spot prawn feast Samish lovingly prepared and generously shared. Two canoes arrived, one with Katherine Paul, lead singer of Black Belt Eagle Scout, and crew pulling a canoe strong for the Swinomish Tribe.
On July 26, it was a relaxing time at the Swinomish landing awaiting the epic arrival of a couple dozen canoes around the slough while catching up with master carver Kevin Paul and Pat Paul, parents of singer Katherine Paul who showed powerfully at the landing- reuniting with her family there. Dozens of volunteers came down to the landing to help canoe pullers disembark and haul the canoes to dry land. It is a monumental collaboration and coming together of community in one of the most beautiful annual events in the Pacific Northwest with others joining from as far away as New Zealand and Taiwan.
The all headed into the choppy and much more challenging tide on the way to Tulalip with a tsunami warning in affect following an 8.8 earthquake warning on the evening of July 26. Some decided again to haul the canoes by trailer to the next landing. Some needed a safety assist to the final landing at Elwha with one report of a canoe that was tipped over by a colliding larger boat requiring a highly skilled rescue crew at difficult 95 foot depth. On July 31, the final destination at Elwha was reached safely ultimately for protocol and all canoes requesting permission to come ashore to get dry, shower, eat, dance and celebrate together as one huge family. With many festivities including: prayer, dance, drumming and food, the magic of protocol happens for a week through August 5, 2025. This is the ultimate celebration of those rising to the challenge of the journey and the triumph of the landing at the final destination.
The Coast Salish Canoe Journey: A History of Cultural Revival
The Coast Salish Canoe Journey represents one of the most powerful cultural revival movements among Indigenous peoples of the Pacific Northwest. This annual celebration of maritime tradition, community, and ancestral knowledge has grown from a single commemorative event into a transformative force that connects Indigenous nations across the Salish Sea and beyond.
Ancient Maritime Traditions
For thousands of years, canoes held a central place in Coast Salish life. These cedar vessels were far more than transportation—they were the arteries of coastal civilization, enabling trade, diplomacy, warfare, fishing, and cultural exchange between communities scattered across islands, inlets, and coastal territories from Alaska to Oregon. The intricate waterways of the region served as highways connecting diverse Indigenous nations, each with their own languages, customs, and canoe-building traditions.
Coast Salish peoples developed sophisticated maritime cultures dependent on these handcrafted dugout canoes. Families and entire communities would travel seasonally to fishing grounds, trading posts, and ceremonial gatherings. The canoe was woven into the spiritual and social fabric of Indigenous life, carrying not just people and goods, but stories, songs, and sacred protocols that governed intertribal relationships.
The Disruption of Colonial Period
The arrival of European settlers and subsequent government policies devastated Indigenous maritime traditions. Throughout the late 19th and early 20th centuries, federal and provincial governments systematically suppressed Indigenous cultural practices. Children were forcibly removed to residential schools where they were forbidden to speak their languages or practice their traditions. The potlatch ceremony, central to Coast Salish culture, was banned in Canada from the 1850s until the 1950s.
Modern transportation gradually replaced canoe travel, while industrial development and resource extraction transformed the coastal landscape. By the mid-20th century, many Indigenous communities had lost direct connection to their canoe-building knowledge and maritime protocols. Elders who remembered the old ways became increasingly rare, and an entire generation grew up without experiencing the cultural practices that had sustained their ancestors for millennia.
The Genesis of Revival: 1989 Paddle to Seattle
The modern revival of Coast Salish canoe culture began with a vision born from Washington State's centennial celebration. In 1989, Emmett Oliver, a Quinault educator serving on the state's centennial planning committee, conceived an ambitious idea: to ensure Indigenous peoples were represented in the celebration by reviving traditional canoe journeys.
Oliver's vision coincided with the signing of the Centennial Accord, which recognized tribal sovereignty in Washington State. This political milestone provided the cultural foundation for what would become known as the "Paddle to Seattle." The event required extensive preparation, as many communities had to relearn canoe-building techniques that had been dormant for decades.
Tulalip carver Joe Gobin later recalled the immense learning process involved: communities sent representatives to reservations like Lummi and Makah to study traditional carving methods. Elders shared half-remembered techniques while younger people struggled to master skills their great-grandparents had known intimately. The act of carving became deeply spiritual—participants spoke of "bringing the tree back to life" and reconnecting with ancestral knowledge.
On July 21, 1989, a flotilla of 40 canoes from 15 Native nations landed at Golden Gardens Park in North Seattle. The sight of these vessels returning to waters they hadn't traveled in over a century moved both participants and spectators to tears. Elders who had never expected to see such a gathering wept as the canoes approached shore, recognizing the profound cultural healing taking place.
Coast Salish Canoe Carvers
Coast Salish master canoe carvers's traditional knowledge and artistry have sustained maritime cultural practices for millennia. Notable carvers to be recognized include:
- 'Tsilixw' Chief Bill James (Lummi Nation) - Renowned for revitalizing traditional canoe building techniques and mentoring numerous apprentices in the art of cedar canoe construction.
- 'Chulh Tse X'epy' Felix Solomon (Lummi Nation) - Master carver who carved The Sauk-Suiattle canoe for the 2012 Canoe Journey and many story poles throughout Washington state.
- Joe Martin (Tla-o-qui-aht/Nuu-chah-nulth) - Master carver who has created canoes for communities throughout the Pacific Northwest and taught traditional methods internationally.
- Wayne Charlie (Cowichan) - Keeper of traditional knowledge who has carved canoes for cultural journeys and ceremonies, maintaining the spiritual aspects of canoe building.
- Saaduuts (Tom Jones) (Haida) - While primarily known for Haida traditions, his influence on coastal canoe revival has impacted Coast Salish communities.
Canoe carving represents more than craftsmanship—it embodies spiritual practice, ecological knowledge, and community connection. It also considers the respectful harvesting of select cedar at specific times of year for the protection of old-growth cedar to ensure future access for cultural purposes. The documentation and practice of traditional carving techniques while including apprentices to pass the skills to future generations are also centered. Cultural protocols surrounding canoe building and launching ceremonies are passed down to instill a sense of pride and empower the communities involved while strengthening Intertribal connections.
Expansion of Canoe Journey
The success of the Paddle to Seattle immediately inspired calls for continuation. Frank Brown, a member of the Heiltsuk First Nation who had participated in similar maritime revival initiatives in British Columbia during the 1980s, invited the canoe families to paddle to Bella Bella in 1993. This invitation established the rotating host system that continues today.
Two key figures, Philip H. Red Eagle and Tom Heidlbaugh, became instrumental in developing the cultural protocols and educational framework that would define future journeys. They understood that the canoe revival needed to be more than recreation—it had to become a vehicle for transmitting Indigenous knowledge, values, and identity to younger generations.
Red Eagle and Heidlbaugh believed it would take seven generations for the canoe journeys to achieve their full cultural impact. They envisioned a future where Indigenous youth could grow up immersed in traditional practices, developing the deep cultural knowledge that had been nearly lost. Their youth-focused programs began producing a generation of young people who would become cultural leaders, carvers, and knowledge keepers.
The Lummi Nation's Canoe Journey Renaissance
The Lummi Nation's relationship with the modern canoe journey movement reflects the broader patterns of cultural revival across Coast Salish territory. Located in Whatcom County, Washington, the Lummi people had maintained some connection to their maritime traditions through their annual Stommish Water Carnival, established by World War I veterans to honor tribal citizens who served in World War II.
However, like many Coast Salish communities, the Lummi had experienced significant disruption to their traditional canoe culture. The revival movement of the 1990s and 2000s provided an opportunity for renewed engagement with these ancestral practices.
In 2007, the Lummi Nation achieved a historic milestone by hosting their first potlatch ceremony since the 1930s as part of the Tribal Canoe Journeys "Paddle to Lummi." This event marked a significant cultural homecoming, as 68 families paddled handmade canoes to the Lummi Reservation from communities across Washington and British Columbia. The 2007 gathering demonstrated the Lummi Nation's commitment to cultural renewal and their readiness to take on the substantial responsibilities of hosting the regional gathering.
The success of 2007 established the Lummi Nation as a key participant in the annual journey rotation. Their participation in the canoe journey movement reflected broader patterns of cultural revitalization occurring throughout their community, including language preservation efforts, traditional food sovereignty initiatives, and the restoration of ceremonial practices.
Cultural Protocols and Spiritual Significance
The modern Canoe Journey maintains strict cultural protocols that connect participants to ancestral practices. When canoe families approach a host community, they must stop offshore and raise their paddles to signal peaceful intentions. A designated speaker calls out in their traditional language, formally requesting permission to land. The host community then invites them ashore, where they provide food, shelter, and hospitality.
These protocols recreate the diplomatic customs that governed intertribal relationships for centuries. The journey becomes a living classroom where young people learn not just paddling techniques, but the complex social and spiritual frameworks that organized Indigenous society.
The potlatch ceremony that concludes each journey represents perhaps the most significant cultural revival aspect of the modern movement. These multi-day celebrations feature the sharing of traditional foods, songs, dances, and gifts. Each participating nation presents their cultural treasures, creating opportunities for cultural exchange and the transmission of knowledge between communities.
Contemporary Impact and Growth
The Canoe Journey has expanded dramatically since its 1989 origins. Recent gatherings have attracted over 100 canoes and thousands of participants from across the Pacific Rim, including Indigenous communities from Hawaii, New Zealand, Japan, and Alaska. The 2012 Paddle to Squaxin Island marked a milestone with 100 participating canoes, while the 2019 Paddle to Lummi welcomed an estimated 10,000 visitors.
This growth reflects the journey's success in fulfilling its founders' vision of cultural revitalization. Participants describe the profound personal transformation they experience through involvement in the journey. Young Indigenous people who grew up attending canoe journeys are now stepping into leadership roles as carvers, skippers, and cultural educators.
The movement has also sparked broader cultural renaissance activities, including the revival of traditional foods, languages, and artistic practices. Communities have established canoe-building programs, cultural education initiatives, and youth leadership development projects directly inspired by their canoe journey participation.
The economic impact of hosting canoe journeys is substantial, often requiring over $1 million in resources to feed, house, and provide for thousands of guests. However, host communities consistently describe the cultural benefits as far outweighing the financial costs.
Contemporary Challenges and Adaptation
The Canoe Journey movement has faced significant challenges, including the disruption caused by the COVID-19 pandemic, which forced the cancellation of the 2020 and 2021 gatherings. The movement has also grappled with questions of scale, as some host communities struggle with the logistics of accommodating increasingly large gatherings.
Recent journeys have incorporated contemporary Indigenous political issues, including awareness campaigns for missing and murdered Indigenous women. The 2019 Paddle to Lummi featured special ceremonies honoring MMIW, with participants wearing red handprints and decorating canoes with red ribbons bearing the names of lost loved ones.
Legacy and Future Directions
Today, the Coast Salish Canoe Journey stands as one of the most successful Indigenous cultural revival movements in North America. It has created a generation of young Indigenous people who have grown up immersed in traditional practices, exactly as its founders envisioned. The sight of children and teenagers confidently participating in ancient protocols represents a profound victory over the colonial policies that once threatened to eliminate Indigenous cultures entirely.
The journey's influence extends far beyond the participating communities. It has inspired similar maritime revival movements among Indigenous peoples globally and has become a model for community-based cultural revitalization. The movement demonstrates that Indigenous cultures are not museum artifacts but living, evolving traditions capable of renewal and adaptation.
As Coast Salish communities look toward the future, the Canoe Journey continues to serve as both a celebration of cultural survival and a vehicle for addressing contemporary challenges. The waters that once carried trading expeditions and war parties now carry hope, healing, and the enduring strength of Indigenous knowledge systems that have survived centuries of suppression to flourish once again on their ancestral seas.
References
- The Seattle Times. "30 years after the Paddle to Seattle, Tribal Canoe Journeys represent healing and revival." August 15, 2019. https://www.seattletimes.com/life/30-years-after-the-paddle-to-seattle-tribal-canoe-journeys-represent-healing-and-revival/
- Eighth Generation. "What is Canoe Journey?" July 24, 2023. https://eighthgeneration.com/blogs/blog/what-is-canoe-journey
- Native Tribe Info. "Tribal Canoe Journey Salish Sea Nations Gathering." July 22, 2025. https://nativetribe.info/tribal-canoe-journey-salish-sea-nations-gathering/
- WELCOME Magazine. "Connected by the Salish Sea." March 31, 2024. https://welcomemagsnoho.com/magazine_article/connected-by-the-salish-sea/
- PowWows.com. "A Journey with our Ancestors: Coast Salish Canoes." July 9, 2014. https://www.powwows.com/a-journey-with-our-ancestors-coast-salish-canoes/
- PBS. "Growing Native | Coast Salish | Episode 101." November 8, 2018. https://www.pbs.org/video/coast-salish-QXRvWT/
- Wikipedia. "Tribal Canoe Journeys." May 10, 2025. https://en.wikipedia.org/wiki/Tribal_Canoe_Journeys
- eScholarship. "Canoe Journeys and Cultural Revival." May 31, 2023. https://escholarship.org/uc/item/2c63x20t
- Whatcom Museum. "Tribal Canoe Journeys: Paddle to Lummi." February 28, 2022. https://www.whatcommuseum.org/exhibition/tribal-canoe-journeys-paddle-to-lummi/
- Wikipedia. "Lummi Nation." July 22, 2025. https://en.wikipedia.org/wiki/Lummi_Nation
- North Cascades Institute. "Canoes on the move across the Salish Sea for the Paddle to Lummi." July 30, 2019. https://blog.ncascades.org/odds-and-ends/canoes-on-the-move-across-the-salish-sea-for-the-paddle-to-lummi/
- Lummi Island. "Support Paddle to Lummi!" August 15, 2019. http://www.lummi-island.com/stories/paddle-lummi-2019