Lyle Wilson
Haisla Nation
Born in 1955, Lyle Wilson is a Haisla artist from Kitamaat Village, which is near the town site of Kitimat, British Columbia, Canada. The Haisla Nation is often referred to as Northern Kwakwaka’wakw; however, their historic artistic style has influences from various sources – notably Kwakwaka’wakw and Tsimshian, as well as developing distinctive qualities of their own. The name Kitamaat means, “People of the Snow” and refers to the large amount of snow received by this region. Tsimshian people visiting the Haisla people in mid-winter arrived to see people emerging from big houses completely buried by the snow so the name Kitamaat seemed an appropriate description.
The Haisla Clan system is matrilineal and although he was born into the Beaver Clan, Lyle was formally adopted into his father’s Eagle Clan. Due to the high death rates at this time, his Eagle grandmother formally adopted both Lyle and his sister to help ensure the continuation of the Eagle Clan. This was a small but important event, which helped shape Lyle’s view of Haisla culture.
Lyle was always conscious and appreciative of Haisla art, which was present in his formative years. In this regard, his first artistic influence was his uncle, Sam Robinson, who is a full-time carver. Fascinated, Lyle watched him and occasionally whittled to the best of this abilities. He did not pursue art as a possible profession until he attended the University of British Columbia. At this time, he committed to a career in art education, but found time spent in the studio more compelling – eventually leaving to pursue his own artistic interests at the Emily Carr College of Art and Design. He graduated with a diploma in printmaking and began to develop his individual style. This artistic style has its roots in graphics, but also envelopes his three-dimensional works in wood and jewelry.
Today, a renowned artist, Lyle works closely with University of British Columbia’s Museum of Anthropology where he has further pursued his interest in replicating historic Haisla art for future generations to understand and visualize. Lyle has been involved with many important private and public commissions that have aided in the awareness of Haisla art.
Additionally, he has been involved in a number of group and solo exhibitions since 1981 both locally and abroad. Some of his public commissions can be viewed at the Museum of Anthropology, BC Sports Hall of Fame, Canadian Consulate in Osaka, Japan, Canadian Institute for the Blind, EXPO 1992 and at the UBC First Nations House of Learning.
Works by this Artist (Present + Past + Public)
Present Works
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Qoluun (Beaver) Totem Pole
Lyle Wilson
Price upon requestYellow Cedar wood, Acrylic paint
120 x 10.75 x 8″
122 x 15 x 20″ (including base)
This GLA-GLA-QWIL-SALA (totem pole) is a story of the GEE-GA-JOAUCH (Beaver Clan) coming to the HAISLA. The journey began in a Tlingit village called CLOONTHK — in the state now known as Alaska in the U.S.A. JUH-JEE-NEE was the HEY-MAS (chief) of his Tlingit Beaver Clan and his linage went back for generations. The name JUH-JEE-NEE means ‘Eagle”s Claws’ in the Tlingit language and the name was given to him by his father’s Tlingit Eagle Clan. JUH-JEE-NEE ’s family consisted of 10 brothers and sisters and when their WEE-WAY-ALTHLA (parents) died, the whole family was so consumed with grief they decided to leave their ancestral village.
Shortly after their WEE-WAY-ALTHLA’s funerals, the family paddled their GELWA (canoes) southwards seeking a new land and life. They were in no hurry — camping in bays and exploring different places. They lived off the land, often digging for JEE-QWA (clams) and JA-WA-LEE (cockles). When the tide was out, JUH-JEE-NEE’s MA-NES-OOT (brother), STA-OWSK was wading in the shallow water of a bay and saw a TAGWAH (octopus) swim into a hole beneath a large boulder. He reached into the hole to try and grab the TAGWAH and his hand was trapped by a giant scallop — a large clam-like creature. STA-OWSK’s hand was trapped so securely that neither he, nor his family, could free it.
When the tide came up poor STA-OWSK drowned — adding more grief to the band of Tlingit wanderers. After the tide went down, JUH-JEE-NEE cut off STA-OWSK’s arm and cremated his body. STA-OWSK’s ashes were put into a small GUH-YO-JEELTH (bentwood box).
JUH-JEE-NEE and his family continued their journey southwards; eventually arriving at the entrance of the Nass River — where the village of Gingolx (formally, Kincolith) is now situated. Welcomed, they stayed for awhile, enjoying the hospitality of the Gingolx people. GUDHAYKS, another of JUH-JEE-NEE’’s MA-NES-OOT, married a woman there — the Stuart family of Gingolx are the descendants of GUDHAYKS.
JUH-JEE-NEE’s group then continued their journey and ended up at a site now known as the home of Ts’msyen band of Lax Kw’alaams — although their stay was relatively short, they were welcomed. INSIPDEEGS, JUH-JEE-NEE’’s WA-GWAH (sister), married a Lax Kw’alaams man — their descendants are the Dudoward family.
Continuing their journey, eventually they came to the mouth of the Skeena River. Paddling further up the Skeena they met the Kitselas people — or as they call themselves today: Gitselasu: People of the Canyon. Again welcomed, they stayed long enough for another of JUH-JEE-NEE’’s WA-GWAH — JINJANSH — to marry a Gitselasu man.
At Kitselas, JUH-JEE-NEE captured a little JUM-MEE-NAS (squirrel); which became his pet. JUH-JEE-NEE kept the JUM-MEE-NAS on a string and it preceded him while he walked around. The Gitselasu told him of a place where fresh-water GWAAS (mussels) could be found. JUH-JEE-NEE’s party decided to seek out this place and the JUM-MEE-NAS seemed to know the way, and led them to what is now called Lakelse Lake — where they camped on a beach there.
The GA-GAY-JWILS (day) was sunny and warm as they dug for GWAAS and JUH-JEE-NEE remembered the drowning of STA-OWSK. He took the GUH-YO-JEELTH, containing STA-OWSK’s ashes, and put it on a log. JUH-JEE-NEE and his family, then mourned for their MA-NES-OOT.
As they mourned, it seemed as if the world mourned with them: the GA-GAY-JWILS (day) became GA-NULTH (night) as the GIZUA (sun) went into an eclipse. As the eclipse ended and daylight gradually returned, for no reason the GUH-YO-JEELTH, containing STA-OWSK’s ashes fell off the log — scattering them on the beach.
As JUH-JEE-NEE’s family watched the eclipse end, more strange and supernatural events were witnessed: a giant QOLUUN (beaver) known as a KWUTH-HECK swam amidst a large patch of foam on the lake’s surface; a large MOO-MOO-GA-JOO (halibut) appeared (normally a saltwater fish) in the fresh-water lake; and a KWA-KWALK — a large man-like being holding a GWULS-GEAUCH-GAW (otter).
When everything finally disappeared, JUH-JEE-NEE’s party left the lake, and the JUM-MEE-NAS led them overland and southwards, until they got to the upper reaches of the GICH-LAA-LEES-LA (Kitimat River). They followed GICH-LAA-LEES-LA downstream until encountering a HAISLA at their village — located near the mouth of GICH-LAA-LEES-LA.
The HAISLA welcomed JUH-JEE-NEE’’s party. After telling the story of their adventures, JUH-JEE-NEE and his family were invited to join the HAISLA people. When JUH-JEE-NEE accepted the invitation, the HULL-CHEY-CHU-NOAUCH (Killer Whale Clan) gave JUH-JEE-NEE’s family a full-size GYUU-AUCH (bighouse) in order to make them feel truly welcome.
JUH-JEE-NEE’’s family settled into the HAISLA community — intermarrying with the HAISLA. JUH-JEE-NEE’’s leadership skills eventually led him to become the head HEY-MAS (chief) of the HAISLA. JUH-JEE-NEE kept his “original” Tlingit name and adopted the things they witnessed during their journey to use as family names and crests.
Down though the centuries the original Tlingit name of JUH-JEE-NEE has become JASEE in the language of the HAISLA. Undoubtedly the two vastly different languages of the Tlingit and HAISLA played a role in the changes — but it still means ‘Eagle’s Claws’.
When JASEE himself, commissioned a GLA-GLA-QWIL-SALA for the GEE-GA-JOAUCH, these crest-figures were carved on it: 2 QOLUUN at the bottom; KWA-KWALK holding a GWULS-GEAUCH-GAW; MOO-MOO-GA-JOO; GIZUA. The JUM-MEE-NAS was honoured by placing it on the very top, because it was the JUM-MEE-NAS that led JUH-JEE-NEE’’s family to their new home with the HAISLA.
In addition, for my contemporary version of the GEE-GA-JOAUCH GLA-GLA-QWIL-SALA, there is an old-style GELWA carved with symbols representing the people that welcomed them during the ancient, southward journey of JUH-JEE-NEE’’s family. The GELWA is placed between the KWA-KWALK and MOO-MOO-GA-JOO and carved with: a Skull and Scalp representing Gingolx; a Rose representing Lax Kw’alaams; and Grizzly Bear representing Kitselas.
This inclusion is meant to highlight the ancient family connections between the present-day HAISLA and our neighbours — something which is not often acknowledged — or indeed known — in today’s times but is part of the whole story of the HAISLA and the GEE-GA-JOAUCH.
Lyle Wilson 2024
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Gax (Raven): Shamanic Version of Light
Lyle Wilson
Price upon requestMarine Ivory, Abalone shell
For more details on shipping Ivory outside of Canada, please click here and then click open the Shipping section and scroll down to read more on Shipping Restrictions.
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T́hax°an (Red Cod) Pendant
Lyle Wilson
CA$700.00Sterling silver, Engraved, Stippled, Textured
Sterling silver Omero chain available separately.
Past Works
The artist’s Past Works at our Gallery have now sold; however, a custom order may be possible if the artist is available and accepting commissions.
