A group of Lil’wat Nation elders has condemned a major Pemberton development as a cultural incursion and denounced what they describe as coerced participation from Chiefs and Council and a failure of consultation by the Village of Pemberton.
The statement, issued May 26 by the Skel7áqsten Skwel7ántsut (Lil’wat Elder Leadership Council), asserts construction on the Nk̓wúk̓wma development—also referred to as the Benchlands project—is destroying a culturally significant landscape.
“These south-facing benchlands are not only ecologically unique; they are located at the geographic and cultural heart of Lil’wat territory,” the statement reads.
“Neither the Crown nor the Village of Pemberton holds informed consent from we the Lil’wat People. This imposed, colonial-style administration is not [our way of] Lil’wat governance—and cannot produce lawful certainty for any development on the Lil’wat Benchlands.
“The scale of destruction is catastrophic,” the statement continues. “Its impacts on the Líl’wat People are compounding and one of the most immediate effects is a deepening demoralization for us.
“That land was, and remains, un-surrendered Líl’wat territory.”
A subsequent flyer posted online by the Skel7áqsten Skwel7ántsut proposes “a full stop work order” on the development.
The Skel7áqsten Skwel7ántsut is distinct from the Lil’wat Nation Chiefs and Council. Lil'wat CAO Rolf de Bruin issued a statement to Pique in response to the elders.
“We are aware of the recent statement from Skel7áqsten Skel7ántsut,” wrote de Bruin. “Chiefs and Council acknowledge the voices of elders, and appreciate the care and concern that many community members carry for the land and for our Nation’s direction.”
A representative from Skel7áqsten Skwel7ántsut declined comment.
Backgrounder
Approved in 2024, the Nk̓wúk̓wma project envisions a multi-phase residential neighbourhood that would add 450 new homes and key infrastructure like access roads, water supply and sewage system.
While not a housing project for Lil’wat members specifically, the Nation told Pique in a statement the project ensures “oversight, influence and potential long-term benefits that would not otherwise be possible.”
“The Nk̓wúk̓wma project is a partnership that reflects Líl̓wat Nation’s broader effort to be more actively involved in what happens in our territory—not just as participants, but as partners and as decision-makers,” de Bruin said.
The group behind the new neighbourhood, Skénkenam Development LP, is the product of a partnership between the Lil’wat Business Group and the Pemberton Benchlands Development Corporation.
Archaeological impacts
The elders describe the area as an identified archaeological site that features one of the Nation’s “origin petroglyphs.”
“Líl’wat cultural evolution is carved into these stones and mountains,” said Elder Shawe7, described as “a lifelong archaeologist, historian and fisheries expert,” in the statement.
“These stones are how our ancestors communicated with the future—and how we look back.”
The Skel7áqsten Skwel7ántsut alleges the current development is proceeding without a full Archaeological Impact Assessment (AIA) as required under B.C. law.
An AIA is used to obtain development permits from the province. They involve a formal investigation conducted by a qualified archaeologist to determine whether a proposed land development or other land-altering activity will affect archaeological sites.
The Village of Pemberton told Pique archaeological assessments were required for the Nkwúkwma development, as well as for past projects like the Sunstone and Ridge Area (or Hillside Development).
The Village noted that, in regards to turning that AIA into an action plan, “consultation with Líl̓wat Nation’s Referral Committee is currently ongoing, and feedback is being addressed by the project consultants.
“For both [Benchlands and Hillside developments], the Líl̓wat Nation was engaged, as either a consultant or through the referral committee, to help identify appropriate mitigations.”
Wastewater
The statement also suggests Pemberton’s wastewater system, whose sewage is piped through Lil’wat land to a lift station “on the upstream edge” of the Mount Currie reserve, before being discharged into the Lillooet River and Lake, is unable to match the pace of development. The elders warn the system is “already overcapacity,” and that recent and new developments could lead to a catastrophic failure.
In its response, the Village said the facility—built in 2004 for a population of 5,000—currently operates well within its designed limits and is regularly monitored and certified under provincial regulations. A future expansion is included in the Village’s Five-Year Financial Plan, with a total $492,816 committed to sanitation system improvements.
They added the wastewater is treated to meet provincial standards before being discharged and that the Village’s Receiving Environment Monitoring Program conducts “regular water sampling at downstream sites to monitor cumulative impacts on the receiving environments.”
The statement also expressed specific concern over sewage in Sunstone Ridge neighbourhood being on the verge of failure, which the Village disputes.
Other infringements
The elders say the development is part of a longer history of expansion that infringes upon Lil’wat’s traditional territory.
Elder Ray Pierre, quoted in the statement, cited the story of the Copper Canoe—a key part of Lil’wat tradition.
The oral story recounts a spiritual journey by two shaman brothers using a canoe made of copper imbued with transformative power. The tale encodes ancestral knowledge of environmental upheaval and renewal, linking cultural survival with geological events like volcanic eruptions and the return of salmon.
The story is deeply tied to Keyhole Falls, northeast of Pemberton
“Líl’wat access to this site—and others like it—is being severed by sprawl and settlement across what was once Pemberton Indian Reserve land,” reads the statement.
The statement points to other encroachments on traditional territory, including “hydroelectric projects, industrial logging, sport fishing of endangered Birkenhead Chinook, off-road recreation, diking, spraying, trophy hunting and unrestricted access to sacred alpine and riverine areas.”
Future land claims
The statement also highlights the uncertainty associated with any development in B.C.—and their vulnerability to Indigenous land claims.
“B.C. refuses to recognize Aboriginal title as a registerable land interest,” the Skel7áqsten Skwel7ántsut wrote. “This means investors at Sunstone Ridge hold no legal protection against future Aboriginal title claims.”
The province has a long history of mostly failing to come to terms with land claims over traditional territory, but the tide is slowly shifting.
The basis for modern land claims in B.C. was affirmed in the 1973 Calder decision—an ultimately unsuccessful Supreme Court challenge named for Nisga’a chief Frank Calder, who argued the Nation’s rights to traditional lands had been illegally ignored.
Despite the loss, the case recognized Aboriginal title has a place in Canadian Law, and formed the foundation for the Nisga’a Treaty in 2000—the first modern land claim in B.C.—which in turn provided the Nation with self-government.
Subsequent court cases like Delgamuukw v. BC (1997) and Tsilhqot’in v. BC (2014) affirmed Aboriginal title included land rights, but that title still had to be claimed in court—leading to the uncertainty referenced by the elders' statement.
In 2024, B.C. took a significant step by formally recognizing the Haida Nation’s Aboriginal title over all of Haida Gwaii, through a negotiated agreement rather than litigation.
Next steps
“We have difficult decisions to make as a Nation,” said Kúkwpi7 Skalulmecw Political Chief Dean Nelson in a response to the elders’ statement. “It’s important that we do so with respect, honesty, and a shared vision for who we are and who we want to be."
Added de Bruin: “As we continue to assert our inherent rights more publicly and powerfully, we are encouraged to see community members engaging in these important conversations.
“At the same time, Líl̓wat Nation is reflecting deeply on what governance should look like for this generation and the next. Chiefs and Council were elected under systems shaped by the Indian Act, but we know this system is not our own. We look forward to continuing the journey of Nation building—engaging elders, youth, matriarchs and patriarchs—to re-establish governance that reflects our values, supports unity, and honours our rightful place on this land.”
