Gifted to The Rt. Rev. Gregory Rickel upon his ordination as the Eighth Bishop of the Episcopal Diocese of Olympia September 15, 2007
Coast Salish Territory & Cultural Meaning of the Talking Stick
Territory claimed by Coast Salish peoples spans from the northern limit of the Gulf of Georgia on the inside of Vancouver Island, covers most of southern Vancouver Island, all of the Lower Mainland, all of Puget Sound except (formerly) the Chemakum territory near Port Townsend, and all of the Olympic Peninsula, except that of the Quileute (related to the now- extinct Chemakum). The Tillamook (or Nehalem) around Tillamook, Oregon, are the southernmost of the Coast Salish peoples.
The Coast Salish culture differs considerably from those of their northern neighbors. It is one of the few indigenous cultures along the coast with a patrilineal, not matrilineal, culture. They are also one of the few peoples on the coast whose traditional territories coincide with contemporary major metropolitan areas, namely Victoria, Vancouver, and Seattle.
The Talking Stick is traditionally used at tribal council meetings. The Talking Stick is a ceremonial item and is decorated with eagle feathers, beads and crystals to show its significance. When it is used, it signifies to those gathered to extend the courtesy of not interrupting a chief when he/she is speaking.
The Talking Stick is then passed to the next council member who wishes to speak; allowing all council members to present their Sacred Point of View. Only the person holding the stick is allowed to talk during that time period. Every member of the meeting must listen closely to the words being spoken, so when their turn comes, they do not repeat unneeded information or ask impertinent questions. From age three forward Indian children are taught to listen; they are also taught to respect another’s viewpoint. This is not to say that they may not disagree, but rather they are bound by their personal honor to allow everyone their Sacred Point of View.
People responsible for holding any type council meeting are required to make their own Talking Stick. However, the First Nations Committee of the Episcopal Diocese of Olympia desired to extend the cultural privilege of bearing a chief’s Talking Stick to Bishop Rickel, as both a cross-cultural honoring and respectful recognition of his authority and responsibility bestowed upon him by the people of the diocese. By this symbol, he is recognized as the legitimate and rightful leader of the people of the Episcopal Church in this diocese.
Since each piece of material used in the Talking Stick speaks of the personal medicine of the Talking Stick bearer, each Talking Stick is different. The qualities of each species of Standing Person (Tree) bring specific medicine. The Standing Person (Tree) of Western Red Cedar symbolizes spiritual cleansing and health and was chosen for this Talking Stick for the medicine of good health desired in the councils and communities of this diocese. Western Red Cedar is also indigenous to this area of the Pacific Northwest and is considered to be a rare and special wood – one of the greatest gifts to the Northwest Coast Native people – by the Coast Salish peoples.
The red cedar tree is a source of some of the finest materials for making objects of traditional use and cultural beauty. Magnificent in itself, with a beautifully flared base that tapers suddenly to a tall, straight trunk with reddish brown bark the red cedar gracefully sweeps it boughs of grey-green needles. Great cedar trees with clear true grain are becoming more difficult to find as they succumb to the logger’s saw. Yet there is no other tree that can provide quite like the red cedar.
The ornamentations of each Talking Stick also have meaning. The bishop’s Talking Stick includes shells (connecting him with the spiritual nature of water as well as our proximity to it in this region), trade beads (in recognition of the history of the historic relationship between indigenous peoples and the Church) and feathers of black, red and white – representing life, spirit and clarity respectively. There is also a special Dream Catcher featuring a beaded crest of the Diocese of Olympia. The feathers used represent truth, spiritual wisdom, and messages from the Creator. The Dream Catcher was created by resident Lakota artist Gary Buckman of Port Townsend, while the diocesan crest was beaded and added by Tlingit elder, Rebecca Clark of the diocesan First Nations Committee.
The skins, hair or hides used in making a Talking Stick bring the abilities, talents, gifts and medicine of those creatures-beings to council in a variety of ways. The Elk strips used as ties on this Talking stick are intended to support the physical fitness and stamina of its bearer, the Bishop. The sinews of deer have also been used, bringing the medicine of gentleness and patience. Finally, the stand for the Talking Stick is hand turned maple, created by Anacortes craftsman and Episcopalian T.K. Wegg. T.K. also included the symbols of crystal, feather, shell and stone in the stand to honor the four cardinal directions of the Sacred Circle. T.K.’s grandfather was a respected agent of the Governor’s Office of Indian Affairs and advocate of indigenous peoples in Washington State.
Taken as a whole, a Talking Stick is the tool that teaches each of us to honor the Sacred Point of View of every living being.
The Totemic Carving and Meaning
This Coast Salish Talking Stick was carved by First Nations artist, Curtis Miller Joe of Selchelt, British Columbia. The Taking Stick is carved from a single piece of Western Red Cedar, and depicts four totems from the repertoire of important totemic figures from First Nations and Native American cultures indigenous to the Pacific Northwest. The carving on this staff includes, from bottom to top, the totems of: Wolf, Raven, Grizzly Bear, and Thunderbird.
Wolf: Shows strength in the family and the kinship associated with it, is known to have strength and loyalty in all relationships, and is a great team player with effort on behalf of all in the community. The Wolf crest is a result of an ancestor who visited the houses of the wolves where he was taught certain songs and dances. Upon returning home, he discovered that he had been away for four years, although he thought it had only been four days. He found that he was possessed by the spirits of the Wolves. Of all the animals, Wolves have the strongest supernatural powers. They are the most proficient hunters of land animals and are greatly respected for their cleverness.
In traditional practice, a whale hunter would paint a Lightning Snake on his canoe and then paint over it. The Lightning Snake has the head of a Wolf because it is revered for its cunning hunting prowess. Although it was unseen by the whale, the power of its presence on the canoe would aid the hunter to make a strike. Since Wolves might bestow this hunting prowess on people, they were often called upon as spirit helpers. The Coast Salish believed that Wolves were the spirits of deceased hunters. Because Wolves mate for life and live in close family units usually travelling in packs, they are regarded as a family-oriented symbol in West Coast Native culture. Additionally, Wolf is the land manifestation of the Killer Whale. Both mate for life, protect their young and do not separate from their families.
Raven: The symbol of humor, changes in life, lightness of being. Most important of all creatures, Raven is known as the transformer, the cultural hero and the trickster to many Coast Salish tribes. Known in legends as the one who released the sun, moon, and stars; discovered man in a clamshell; brought the salmon and the water; and taught the People how to fish and hunt.
Known as the sky messenger of the animal kingdom, the Raven is famous for being a somewhat mischievous glutton. He is always out to please himself and have a good time, but his adventures always end up bettering humankind.
Grizzly Bear: Symbolizes consistency and stability of action, has the ability to discover the inner truth about oneself, and has great self-awareness, with a desire to deliberate about choices and actions. Bear is known as the protector of the animal kingdom. A Grizzly Bear is treated like a high ranking guest when killed. Eagle down is sprinkled before it is brought in to the tribe to display respect. In West Coast culture, there are several legends telling of a Chief’s daughter being abducted by a bear. She eventually fell in love with him and became partially Bear-like herself. She married him and had twin cubs. Their children were born as little creatures that resembled bears that could change themselves into human form like their father. The woman’s brothers eventually found her and, in an unequal contest, killed her husband. They returned to the village but the two bear sons did not feel comfortable and eventually left to return to the forest. All Bear Clan members are descended from this woman and her two sons. Because of this, it is believed that there is a bear within all of us and that we must come to terms with this in our lives.

The Grizzly Bear totem on this Talking Stick is holding a salmon. The Pacific Northwest Coast people believed that salmon were actually humans with eternal life that lived in a large house far under the ocean. In the spring, they put on their salmon disguises and offered themselves to the villagers as food. The tribes believed that when entire fish skeletons were returned to the sea, the spirits would rise again and change into salmon people. In this way, the cycle could begin again the following year. Since the villagers feared that the salmon people would not be treated respectfully by White people who had no knowledge of the taboos and regulations, they did not want to sell salmon to the first White men. Salmon is considered the staple food of many coastal communities, brought to the rivers and seas by the Raven.
Thunderbird: Most powerful of all mythological creatures in any native legend, the Thunderbird is a symbol of power and privilege. The Thunderbird is a mythical creature and a high-ranking prestige crest. Only the most powerful and prestigious Chiefs have the Thunderbird as a crest, especially among the Kwagiulth, Nuu-Chah- Nulth and Coast Salish people. It possesses supernatural power and is credited with creating the storms. It’s believed to live high in the mountains and carry lightning bolts (Lightening Snakes) under its enormous wings. “When he blinked lightning came out of his eyes, and when he flapped his wings thunder roared.”
Thunderbird hunted and ate Killer Whales by using the two Lightning Snakes kept under his wings. Many legends are associated with the Thunderbird. One prominent Coast Salish legend tells of the Salish people’s great dependence on the salmon. One day, the Killer Whale swam into the bay and the salmon were frightened away. Soon the people began to starve and called out to the Thunderbird for help. The Thunderbird swooped down, grabbed the Killer Whale and carried him out to the sea. The salmon returned and the people were no longer hungry. Thus the Thunderbird was known as a protector of the people and deeply revered.
The following notes about how the First Nations Committee was invited to make preparations for the Crosier were communicated to Bishop Rickel in an email from the Rev. Rachel Taber-Hamilton, chair, diocesan First Nations Committee:
The Transition Committee had – among its many tasks – the assignment of determining a diocesan crosier. In its deliberations, the committee decided that the crosier design should include symbols unique to the Pacific Northwest. This line of thinking then entered the realm of symbols associated with the indigenous people of our area. Because of some past history, and from a desire to be both culturally appropriate and provide an authentic honoring of you, the Transition Committee initiated a conversation with the diocesan First Nations Committee, asking First Nations to take the lead on having a crosier created that would represent the honoring intentions of the diocese while obtaining the needful cultural permissions and indigenous consultation for a crosier authentically representative of the Pacific Northwest indigenous culture. The closest Native symbol to a Christian crosier is the Talking Stick, which is how that cultural form was selected. Therefore, though the First Nations Committee was thoughtfully consulted and provided the connections to the artists involved in the creation of the crosier. It is a gift from the whole diocese and comes to you with the sincere blessings and good will of all your peoples in the Diocese of Olympia.
Crosier photos by Dede Moore; Convention photo by Jan Akin.
