The power of place: Liǧʷiłdax̌ʷ Nations reclaiming traditional names
Many Canadians are likely familiar with US President Trump’s January 2025 executive order outlining his administration’s unilateral name change of the Gulf of Mexico to the “Gulf of America.” Despite the order’s Trumpian absurdity, it underscored the deep truth that place names are more than mere words on a map—they record history, reflect power relations, and symbolize whose narratives we choose to honour. For the Liǧʷiłdax̌ʷ peoples who have lived in the lands near Campbell River and the Discovery Islands for many generations, reclaiming traditional place names is not about erasure, but about securing a seat at the table; a step toward restoring their voice in a shared narrative.
Albert Wilson, a member of the We Wai Kai First Nation, says recognizing traditional names is a matter of dealing with simple facts.
“It’s just a way for everyone to acknowledge the fact: who we are and that we have been here before any arrival,” he says. “That’s nothing nefarious, it’s just reminding you, ‘We’re here.’”
The Lik̓ʷala place name committee: collaborative restoration efforts
Wilson sits as a community member of the Lik̓ʷala Place Name Committee, a collaboration of the Wei Wai Kum, We Wai Kai, and Kwiakah nations. The committee leads ongoing efforts to restore Liǧʷiłdax̌ʷ names to various places within the territory as identified by communities. Members review the cultural context and historical data, then officially request the name change with the BC Geographical Names Office, which is responsible for naming geographical features within British Columbia.
Last fall, Campbell River City Council met with some criticism for what was seen as reluctance to officially support the initiative to change local place names during initial public discussions of the council. Ultimately, the council decided to support the measure in a letter to the BC Geographical Names Office.
“The City of Campbell River values the significance of these proposed changes and recognizes the importance of preserving and respecting the heritage and culture of the Liǧʷiłdax̌ʷ̌ people,” reads the letter from Mayor Kermit Dahl’s office.
Preserving Indigenous heritage through language and names
The Place Name Committee reviews English names throughout the territory and cross-references locations with traditional names. They dig into the history of the names, incorporating and honouring community voices before submitting the proposal to the BC Geographical Names Office for consideration. The first round of proposed changes included Discovery Passage to “Liǧʷiłdax̌ʷ Passage,” Quinsam River to “Kʷənsəm River,” and Tyee Spit to “ʔuxstalis.”
“The opportunity for the next descendant generations to be able to see themselves in the names… that ownership and that connection represented in the language and in the names, I think that’s a really big piece,” says Brittany Barker, Collections Manager at the Liǧʷiłdax̌ʷ Research Centre, who supports the Committee’s work.
“The names really are bridges. They’re that first step towards learning the history of that place name, the story that comes with it, and the embedded teachings about the seasonality or wildlife, or the plants woven into that name. It’s such a great opportunity, too. It brings that history to life,” says Barker.
Healing historical wounds: addressing colonial violence through renaming
Restoring traditional names is not only a thread strengthening tenuous cultural connections between the past and the present. It’s an action that represents a much more direct form of reconciliation in attempting to heal deep wounds inflicted via British gunboat diplomacy in the mid-nineteenth century. Several places in the region are named after British ships such as the HMS Forward, whose naval personnel bombarded Indigenous villages to enforce colonial rule. These names are ever-present reminders of the violence, devastation, and cultural erasure that colonialism inflicted.
“One fired into Cape Mudge Village, another one onto Kuper Island,” says Wilson. “There are some names that we actually want to be changed in our traditional territories that have evoked bitter feelings and memories of what happened to our people”.
Reconciliation at a “glacial” Pace: the urgency of cultural restoration
Wilson sees these name changes as the first steps in an ongoing process of reconciliation efforts of all kinds. It is an uphill battle, working against the traumas of residential school, colonization, and the losses of Liǧʷiłdax̌ʷ culture, language, and identity.
“Anybody who thinks reconciliation is moving too fast has missed the last 200 years. I don’t know how much slower it can go,” he says. “It’s glacial. I don’t think we can slow it down any more than it is, and if we don’t do it now, when are we going to do it? Now is the right time.”
Wilson recalls a conversation with a friend who expressed hesitation to support the name changes, worried about the challenge of pronouncing words filled with unfamiliar vowels and consonants.
“I said if you find it too tough, it’s too bad. My people had to stop speaking their language and learn yours,” says Wilson.
Looking forward: future name changes and community cooperation
The Place Name Committee is working on more place names for future consideration, including Big Rock, Ripple Rock, Hyacinthe Bay, and Rebecca Spit.
“We don’t want to make any enemies. We all need to live together. So it’s a matter of offering perspectives and showing who we are, what we are, and that we’re all a part of this… Being a part of it means understanding that it needs to be tended,” Wilson says.
