Cedar bark to be used in the Tseyka, the Kwakwaka'wakw Winter Ceremonial, was dyed an orange-red with the inner bark of the red alder. This dyed bark was used alone or mixed with undyed bark to form red and pale buff stripes or patterns according to the traditional arrangement for each Tseyka participant. Principal participants wore cedar bark neck rings as part of their insignia: some of them simple lengths of shredded bark tied into a loop and hung with bark tassels, some plied into red or candy-striped ropes, and others of varying degrees of elaboration in twisted, wrapped, and plaited work. This triple neck ring is one of the most elaborate. (Holm, Spirit and Ancestor, 1987)

Bugwis, the Merman, is represented in this miniature mask, an example of the small carvings made in great numbers today by the Kwakwaka'wakw for sale in souvenir outlets. The mask can be identified as Bugwis by its large rodent-like incisors and the browline merging in a downward sweep with the nose. (Holm, Crooked Beak of Heaven, 1972)

This whistle is unusual in that it combines two completely different sound-producing mechanisms. Whistles widely varying in size and pitch as well as in tone quality were used to represent the presence of certain spirit motivators of the Winter Ceremonial. This whistle belongs to the Tseyka version of the Bukwus (Man of the Ground). (Holm, Crooked Beak of Heaven, 1972)

The pigment is red. The cord is cotton. The down is bird.

Red-dyed cedar bark is distributed at the start of the Tseyka dances and is the symbol of that important ceremony. Cedar bark head rings are worn by the participants. In the above poster, notice the Kwakwaka'wakw women wearing cedar bark head rings and button blankets.