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A Tsimshian once said to me: "People are nothing. They're not important at all. It's the names that are really real." While human bodies with their prosaic English names inscribed on birth certificates and gravestones are mortal, transient things, the hereditary "Indian names" that Tsimshian bodies wear are immortal, perduring social personages. As Jay Miller (1997,129) has succinctly put it (and despite his use of the past tense it remains true today): "For the Tsimshian, human descendants circulated through a series of fixed identities, based in a household, whose pedigrees and characteristics were described in hereditary chronicles where these names engaged in specific tasks at specific locations." Names link members of a Tsimshian lineage to the past and to the land upon which that past unfolded. A Tsimshian name holder shares his or her name with a succession of matrilineally related predecessors, stretching back to the ancient historical events that describe the origins of the name and the house lineage and the lineage's rights to territories and resources. The connection to land is especially significant today as British Columbia's First Nations engage with the colonial governments in Victoria and Ottawa in defence of their territories, which have never been ceded. For example, the Tsimshian community of Kitsumkalum, which is the focus of my research, is negotiating with the provincial and federal governments under the auspices of the British Columbia Treaty Commission. Along with other communities among the North Coast peoples, Kitsumkalum draws its strength at the negotiating table from the traditional land-tenure system that has operated in Kitsumkalum territory since, as the overworked but apt phrase has it, time immemorial. The anchor of that land-tenure system is the potlatch feast (which Kitsumkalum people call yaawk in Sm'algyax,

"The Names Spread in All Directions": Hereditary Titles in Tsimshian Social and Political Life