The seemingly British surname "Lytton" attached to the names of two distinct Indigenous groups in North America—one in Canada and one in the United States—piques the curiosity of many, including those who identify as Lytton themselves. This article delves into the origins of this shared name, exploring the historical circumstances that led to its adoption by the Lytton First Nation in British Columbia, Canada, and the Lytton Band of Pomo Indians in California, USA. The story reveals a fascinating intersection of colonial influence, geographic renaming, and the enduring resilience of Indigenous cultures.
The Lytton First Nation of British Columbia
The Lytton First Nation, officially known as the Lytton Band No. 705, finds its ancestral home at the dramatic confluence of the Fraser and Thompson Rivers in the heart of British Columbia. This strategic location, where two powerful waterways meet, has been a center of Indigenous life for countless generations. The people of the Lytton First Nation are Ntlakyapamuk, speaking the Ntlakyapumuk language, which is part of the Salishan language family. They are affiliated with the Nlaka’pamux Nation Tribal Council, a collective of Nlaka’pamux communities working together to protect their rights, culture, and land.
The Nlaka’pamux people, whose territory encompasses the banks of the Fraser River in southwestern British Columbia, have a rich and complex history marked by long-standing interactions with non-Aboriginal populations. Their encounters began in the early 19th century. In 1808, they welcomed Simon Fraser, the renowned explorer for whom the Fraser River is named, as an overnight guest. This event marked the beginning of increased contact with the outside world, a trend that would dramatically reshape the Nlaka’pamux way of life.
The subsequent decades witnessed a surge of activity in Nlaka’pamux territory. Fur traders, driven by the lucrative fur trade, sought transport routes through the rugged mountains of the Fraser Canyon. The discovery of gold in the mid-19th century triggered a massive influx of miners, settlers, and merchants, all eager to strike it rich. This period, known as the Fraser Canyon Gold Rush, brought immense social, economic, and environmental changes to the region, placing significant strain on the Nlaka’pamux people and their traditional lands.
Following the Gold Rush, the Nlaka’pamux found their traditional territories increasingly impacted by large-scale infrastructure projects. The Cariboo Road, built to facilitate access to the goldfields, cut through their lands. The Canadian Pacific Railway, a monumental feat of engineering that connected Canada from coast to coast, further encroached on their territory. These projects, along with various other commercial and province-building initiatives, transformed the landscape and brought about profound changes to the Nlaka’pamux way of life.
The original name of the community now known as Lytton was "Chamin," a word with two possible interpretations. It could mean "cross mouth," referring to the act of crossing the mouth of the Thompson River, a significant geographic feature of the area. Alternatively, it could mean "shelf that crosses over," perhaps describing a specific landform or geological feature in the vicinity.
The name "Lytton" was officially bestowed upon the settlement on November 11, 1858, by Governor James Douglas, the Governor of the Colony of British Columbia. He chose to honor Sir Edward Bulwer-Lytton, a prominent British novelist, playwright, and politician who served as the Secretary of State for the Colonies at the time. This act of renaming reflects the colonial practice of imposing European names on Indigenous places, often disregarding their original significance and historical context. The reserve land for the Lytton Band was later allotted by Commissioner O’Reilly on August 24, 1881, further solidifying the official recognition of the community within the colonial framework. Therefore, the Lytton First Nation got their name from a British politician, Sir Edward Bulwer-Lytton, in a reflection of colonial influence.
The Lytton Band of Pomo Indians of California
Across the continent, in the rolling hills of California, another group of Indigenous people bears the name Lytton: the Lytton Band of Pomo Indians. Their story, while distinct from that of their Canadian counterparts, also involves the influence of a non-Indigenous figure.
The connection between the Pomo Indians and the name "Lytton" stems from Captain William H. Litton, not Lytton, who acquired a large tract of land in the area in 1860. This land, originally part of the Sotoyome Rancho land grant, stretched from the southern boundaries of Geyserville to the northern limits of the burgeoning town of Healdsburg, with the Russian River serving as its eastern border.
Captain Litton developed this property into a resort hotel, capitalizing on the presence of medicinal mineral springs. The resort soon became known as "Litton Springs" or "Litton Station," drawing visitors seeking the therapeutic benefits of the mineral waters.
A curious twist occurred in 1896, when a typographical error or administrative oversight on property records resulted in the misspelling of "Litton" as "Lytton." This seemingly minor change had a lasting impact, as the name "Lytton" became permanently associated with the area.
In the late 1880s, the Lytton Springs resort transitioned into a military academy for wealthy boys, and later, a Pentecostal religious sanctuary. Pomo Indians who resided in this area, drawn to the opportunities and resources that these establishments provided, gradually became known as the Lytton Band of Pomo Indians. The name, therefore, is not directly linked to a historical figure of great political standing as is the case in Canada, but rather to a landowner whose name was subsequently misspelled.
The Pomo people are not a single unified tribe but rather a collection of related "tribelets" who share similar languages and cultural practices. Tragically, like many other Indigenous groups in California, the Pomo people suffered greatly from the impacts of colonization, which led to the severe disruption of their traditional way of life.
Despite the devastating effects of conquest, the Pomo people managed to preserve aspects of their rich cultural heritage. Their society was characterized by sophisticated elements, such as an elaborate counting system and meticulously crafted shell money. The Pomo are renowned for their exceptional basketry skills, particularly their feathered baskets, which are considered among the finest examples of basket weaving ever produced. They also created beautiful and intricate dance costumes.
Today, the Lytton Band of Pomo Indians is one of several Pomo groups striving to maintain their cultural identity and advocate for their rights. They are part of a larger community that includes the Guidiville Band of Pomo Indians, the Scotts Valley Band of Pomo Indians, and the Lytton Indian Community of California.
The Lytton Band of Pomo Indians faced a period of termination, a federal policy aimed at ending the government’s trust relationship with tribes. As a result, the band was left without a land base. However, after years of tireless advocacy, the band’s status was reinstated, and they finally received federal recognition on September 6, 1991. The Lytton Band of Pomo Indians continues to work towards self-determination and the preservation of their cultural heritage.
Conclusion
The story of How did the Lytton Indians get their name? is a compelling illustration of the complex and often fraught relationship between Indigenous peoples and colonial powers. While the Lytton First Nation in Canada adopted the name to honor a British colonial official, the Lytton Band of Pomo Indians in California acquired the name through a series of coincidental events, including a land acquisition and a typographical error. Despite the differing origins of the name, both groups have persevered in the face of adversity, maintaining their cultural identities and fighting for their rights and self-determination. The name "Lytton," therefore, serves as a reminder of the lasting impact of colonialism on Indigenous communities and the ongoing efforts to reclaim their heritage and shape their own futures.