Who are Coast Salish People?

I am. 

Please Note: Information on Usage

My great great grandma was Songhees- her name was Eliza , that is all the info I have about her, these records are from the BC archives that I found previously but they've changed the website so now I found more on http://search-collections.royalbcmuseum.bc.ca/Genealogy/BasicSearchResult


Their names were all so similar and then they also  changed names back then.

From what I know my great great grandpa Josesph Enos
(previous D'Almeda I believe but was changed to Enos- he came from the Azores. )

He married Eliza they had a baby called Joseph Enos

It gets a little confusing.

Name: ENOS, JOSEPH

Gender: Male

Event Place: VICTORIA

Father Name: JOSEPH

Mother Name:ELIZA

Event Type:Baptism

Vital Event Marriage Registration (Tina’s Great grandpa and Great grandma – mom’s side)

Groom Name: Joseph Enos (born 1867- see above)

Bride Name: Mary Ann Poirier

Event Date: 1891 9 21 (Yr/Mo/Day)

Event Place: Nanaimo

Reg. Number: 1891-09-093684

B.C. Archives Microfilm Number: B11380

GSU Microfilm Number: 1983708

Vital Event Marriage Registration (Tina’s Grandpa and Grandma- Mom’s side)

Groom Name: John Joseph Enos

Bride Name: Anna Nancy Anderson

Event Date: 1921 7 18 (Yr/Mo/Day)

Event Place: Vancouver

Reg. Number: 1921-09-233677

B.C. Archives Microfilm Number: B12906

GSU Microfilm Number: 2032869

Vital Event Death Registrationn(Tina’s grandma)

Name: Anna Nancy Enos

Event Date: 1982 12 17 (Yr/Mo/Day)

Age: 80

Gender: female

Event Place: Nelson

Reg. Number: 1982-09-020788

B.C. Archives Microfilm Number: B13626

GSU Microfilm Number: 2051932

Vital Event Death Registration (Tina’s great grandpa)

Name: John Joseph Enos

Event Date: 1956 4 21 (Yr/Mo/Day)

Age: 62

Gender: male

Event Place: Vancouver

Reg. Number: 1956-09-005091

B.C. Archives Microfilm Number: B13228

GSU Microfilm Number: 2033104

Many people do not know what unceded means.
Here is a an explanation.

https://en.wikipedia.org/wiki/Coast_Salish_peoples
The Coast Salish cultures differ considerably from those of their northern neighbours. It is one of the few indigenous cultures along the coast with a patrilineal rather than matrilineal kinship system, with inheritance and descent passed through the male line. According to a 2013 estimate, the population of Coast Salish numbers at least 56,590 people, made up of 28,406 Status Indians registered to Coast Salish bands in British Columbia, and 28,284 enrolled members of federally recognized Coast Salish tribes in Washington state.

Historical timeline

The following is a provisional list of historical events, primarily from a United States perspective. Coast Salish peoples in British Columbia have had similar economic experience, although their political and treaty experience has been different—occasionally dramatically so:

• c. 3000 BCE: Evidence of established settlement at Xa:ytem (Hatzic Rock) near Mission, British Columbia^[1]
• c. 2000 BCE – 450 CE: Early occupancy of c̓əsnaʔəm (Marpole Midden), lasting at least until around the late 1800s CE, when smallpox and other diseases affected the inhabitants^[2][3]
• 6th century CE: Prominent villages along the Duwamish River estuary. These remained continuously inhabited until sometime in the later 18th century.^[4]
• 15th century: Construction of boulder walls for defensive and other purposes along the Fraser Canyon^[5]
• 1791: contact by the Spanish with several groups during their charting of the Georgia Strait area e.g. the Snokomish
• 1792: Brief contact with the Vancouver expedition by the Squamish people and others.
• 1808: Simon Fraser of the North West Company enters Coast Salish territories via the Fraser Canyon and meets various groups until reaching tidewater on the Fraser's North Arm, where he is attacked and repelled by Musqueam warriors.
• 1810s: Coastal fur trade with infrequent ships extends south from farther north.
• 1810s through 1850s: raiding by northern peoples, esp Euclataws and Haida, of Georgia Strait-Puget Sound the Salish peoples.
• 1824: John Work and party of the HBC traveled the length of the central and south Georgia Strait-Puget Sound.
• 1827: HBC Fort Langley established east of present-day Vancouver, B.C. Whattlekainum, principal chief of the Kwantlen people, moves most of his people from Qiqayt (Brownsville) across the river from what was to become New Westminster) to Kanaka Creek, near the Fort, for security and to dominate trade with the Fort. Contact and trade began accelerating significantly, primarily with the Fraser River Salish (Sto:lo).
• 1833: Fort Nisqually and its farm established by the Puget Sound Agricultural Company a subsidiary of the HBC, between present-day Olympia and Tacoma, Washington. Contact and trade began accelerating significantly with the southern Coast Salish. Significant social change and change in social structures accelerates with increasing contact. Initiative remained with Native traders until catastrophic population decline. Native traders and Native economy were not particularly interested or dependent upon European trade or tools. Trade goods were primarily luxuries such as trade blankets, ornamentation, guns and ammunition. The HBC monopoly did not condone alcohol, but freebooter traders were under no compunction.^[6]
• 1839–40: Catholic missionaries arrive in Puget Sound country. 1841–43: Interest diminishes. 1840–42: Methodist missionaries arrive, have no success at all.
• 1840–on: Missionaries. In the United States, churches divided territory among themselves by the federal Peace Policy of 1869.^{[citation needed]}
• 1854-55: Stephens Treaties in Washington Territory. Reservations. Some tribes do not participate and others dropped out of treaty negotiations. (See, for example, Treaty of Point Elliott #Native Americans and # Non-signatory tribes.)
• The Muckleshoot Reservation is established after the Puget Sound War of 1855–56.
• 1850s–60s: Traditional resources are less and less available. Sawmill work and employment selling natural resources begins and continues; Native men work as loggers, in the mills, and as commercial fishers. Women sell basketry, shellfish, and make other adjustments.
• 1850-54: the Douglas Treaties are signed on Vancouver Island between various Coast Salish peoples around Victoria and Nanaimo, and also with two Kwakwaka'wakw groups on northern Vancouver Island.
• 1870s: Agricultural work in hopyards of the east Sound river valleys grows, even mushrooms.^[7]
• 1880s: White-Indian demographics shift dramatically. Commercial fisheries employment begins to decline significantly.
• 1885: After legislation amending the Indian Act was passed the previous year, the potlatch is banned in Canada, effective January 1, 1885 and in the U.S. some years later.^[8]
• 1934 (U.S.), 1951 (Canada): Official suppression of the potlatch ends. Some potlatching becomes overt immediately, and a renaissance follows.^[9]
• 1960s: Renaissance of tribal culture and national civil rights engenders civil action for treaty rights.
• 1967: Chief Dan Georges speech on what had happened to his people rivets an audience at a Canadian Centennial ceremony in Vancouver's Empire Stadium and touches off public awareness and native activism in BC, and Canada.
• 1960s–1970s: Employment in commercial fisheries has greatly declined; employment in logging and lumber mills declines significantly with automation, outsourcing, and the decline in available resources through the 1980s.
• 1974, Supreme Court upheld 1979: The Boldt Decision, based on the Treaty of Point Elliott of 1855 restores fisheries rights to federally recognized Puget Sound tribes: 

• The right of taking fish at usual and accustomed grounds and stations is further secured to said Indians in common with all citizens of the Territory.^{[this quote needs a citation]}
  

  In implementation, this means half the catch, at sustainable levels by subsequent negotiations.
• 1970s–present: Many federally recognized tribes develop some economic autonomy with (initially strongly contested) tax-free tobacco retail, development of casino gambling, fisheries and stewardship of fisheries. Extant tribes not federally recognized continue ongoing legal proceedings and cultural development toward recognition.^[10] In British Columbia, 1970 marks the start of organized resistance to the "white paper" tabled by Jean Chretien, then a cabinet ministry in the government of Pierre Trudeau, which called for assimilation. In the wake of that, new terms such as Sto:lo, Shishalh and Snuneymuxw began to replace older-era names conferred by anthropologists, linguists and governments.