DOCSLIB.ORG

First Nation Elders / Resource Directory

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
First Nation Elders / Resource Directory FIRST NATION ELDERS / RESOURCE DIRECTORY Kaahsinooniksi, Elder & Resource Person Directory for Teachers & Administrators 2018-2019 FIRST NATION ELDERS / RESOURCE DIRECTORY Lance Scout– Artist Story behind the art piece Creations of life are important to Bla ckfoot people and it all starts with the sun (Natosi). Natosi affects everything in our life. The Creator created everything on Mother Earth. This is one reason the Sundance is so important. Human beings have to balance their life. The arrow pointing down-ward on the male and female is the life line and the two dots represent the kidneys. The two symbols– the lifeline and kidneys – are symbols often seen in Blackfoot artwork. The circle within the human head is the mind. In life, the elders teach us to balance the heart and mind. The Okan (Sundance) is the most significant ceremony, where all society's participate and seek renewal and the sacred powers of the sky with the earth. The balance of powers between man and women is essential in all aspects of Blackfoot life. "Returning to the Teachings will instill sacred values back within our children and ensure continued educational success." Acknowledgements Livingstone Range School Division (LRSD) No. 68 acknowledges and appreciates the contributions of the following FNMI Staff Working Committee: Kyle Blood, Child & Youth Care, F.P. Walshe, Fort Macleod; Duane Petluk, Teacher, F.P. Walshe, Fort Macleod; Barbara Smith, Cross Roads Campus, Fort Macleod; Sandra Lamouch, WA Day, Fort Macleod; Chiyoko Kensley, Teacher, WA Day, Macleod; Carol Lach, Teacher, Canyon School, Pincher Creek; Lorraine Morningbull, Family School Liaison, Mathew Halton, Pincher Creek; and Georgina Henderson, First Nations, Metis & Inuit Success Coordinator. “A special thank you to Peter Weasel Moccasin who assisted LRSD with the design of the Elder’s Directory and Roy Weasel Fat in sharing his experience with LRSD to help us move forward with our version of the Elder’s Directory. Many thanks to Lance Scout for helping LRSD obtain an illustration for the front cover to represent the Elder’s Directory and a thank you to Narcisse Blood on behalf of Kainai Studies for his assistance with the sacred sites.” Page 2 FIRST NATION ELDERS / RESOURCE DIRECTORY Contact list for ELDERS Directory If you have any questions about cultural protocols, please feel free to contact one of the First Nation, Metis, & Inuit (FNMI) Reps listed below. If they cannot assist you, they can guide you in an appropriate direction. Pincher Creek- FNMI Schools Matthew Halton School Canyon School Cultural Napi Outreach Cultural Advisor Advisor Cultural Advisor Native Liaison Worker Lorraine FNMI Teacher Native Liaison Worker Morning Bull Carol Lach Lorraine Morning Bull Phone: 403-627-4424 Phone: (403) 627-3118 Phone: 403-627-4424 Email: [email protected] Email: [email protected] Email: [email protected] Fort Macleod- FNMI Schools F.P. Walshe School Cultural W.A. Day School W.A. Day School Advisor: Assistant Principal Cultural Advisor: Cultural Advisor: Randy Bohnet Assistant Principal FNMI Teacher Chiyoko Kensley Phone: (403) 553-4411 Email: Phone: (403) 553-3362 [email protected] Email: Phone: (403) 553-3362 Email: [email protected] F.P. Walshe School Cultural Advisor: W.A. Day School Walshe Crossroads Campus FNMI CYCW Cultural Advisor: Cultural Advisor: Kyle Blood FNMI CYCW FNMI CYCW Sandra Lamouche Barbara Smith Phone: (403) 553-4411 Email: Phone: (403) 553-3362 Email: [email protected] [email protected] Phone: (403) 553-0318 Email: [email protected] LRSD Central Office First Nations, Metis & Inuit Success Coordinator Georgina Henderson Phone: (403) 682 7464 Email: [email protected] Page 3 FIRST NATION ELDERS / RESOURCE DIRECTORY How to invite an elder into your classroom & school- Blackfoot Cultural Protocol The Blackfoot Cultural Protocol is a critical component of the Elder’s Directory because approaching Elders in a culturally appropriate manner ensures that positive results are achieved. It is appropriate to offer elders tobacco in the initial stages of building and maintaining a relationship. Tobacco is symbolic of an everlasting positive relationship. It ensures that the requested task will have a successful outcome. Once a relationship is established with an Elder, it is not necessary to continue tobacco offerings. Gifting is another way to show appreciation for the elders' services and knowledge. Gifting is a symbol of gratitude and respect for the Elder. Gifting varies in degrees and is dependent on the required task. For example, if an Elder presents to a classroom, a small gift of $15 is presented. For a larger presentation, the gift could range to $100. Gifting does not include a specific or set amount. The gift comes from the heart. What matters the most is what is offered. In Blackfoot culture, the wisdom of the Elders comes with age. Elders possess varying degrees of experience and traditional knowledge. Elders take time to share the stories learned. Stories are passed from generation to generation and formed the basis of beliefs and oral traditions. The stories contain traditional knowledge, history and wisdom. They impart tradition, knowledge, culture, values, and lessons using orality and role modeling traditional practices. The purpose of bringing an Elder into a classroom is to incorporate the Blackfoot (First Nations) perspective into the curriculum and is the heart of First Nations pedagogy. Elders traditionally hold crucial roles in supporting both formal and informal education in First Nations communities. A unique and important feature of the Blackfoot culture is oral tradition. Awareness of cultural protocols is essential to positive relationships. It ensures that respect, care and consideration is demonstrated. Arranging and providing drinks and food is a sign of hospitality. The second important cultural protocol is Elders only speak about what they know. Blackfoot Elders are from Blackfoot traditional territory. Therefore, Elders may not feel comfortable talking about other First Nation groups found across Canada. Every First Nations cultural group is unique and distinct. Each group has their own way of life. Blackfoot people’s traditional territory extended to the following points: West to the Rocky Mountains, North to Edmonton, East to the Saskatchewan, South to Yellowstone River. An important component of relationship building is greeting and welcoming the elder. Assigning students to assist the elder throughout their visit is one way to make the guest feel welcome and comfortable. FIRST NATION ELDERS / RESOURCE DIRECTORY Blackfoot Territory The Blackfoot Confederacy, up until about midway through the 1800’s, controlled a vast area in the Northeast Plains. This area reached from west to the Rocky Mountains, north to Edmonton, east to Saskatchewan, and south to Yellowstone River. The tribes of the Blackfoot Confederacy are: Siksika, Piikani (Peigan), and Kainaiwa (Blood). Later on in 1877, Tsu Tina (Sarcee) & Morley were invited to sign Treaty 7, as friends of Blackfoot Confederacy. Earlier,they had fled from their home territory. BLACKFOOT CONFEDERACY PRESENT DAY– TREATY 7 The Blackfoot Confederacy is a formal organization today that is an alliance between Piikani, South Peigan Five reserves exist within Treaty 7 and they (Browning), Kainaiwa, & Siksika. They gather once a year to include the following: Kainaiwa, Piikani, Siksika, discuss common issues around education, post-treaty realities, Tsu Tina, & Morley. Kainaiwa has the largest land youth, governance, & economics. mass in Canada. Page 5 FIRST NATION ELDERS / RESOURCE DIRECTORY Blackfoot Sacred Sites Chief Mountain NAPI’s Rock Majorville Women’s Buffalo Near USA Near Okotoks, Near Siksika, Border AB AB Writing on Sweet Grass NAPI’S Playground Head Smashed Stone Near In Buffalo Jump Near USA USA Border Near Fort Border Macleod, AB Dinosaur Round Man Charcoal’s Hideout Heavy Shields Find Napi South of Canyon & Effigies. Near Taber Thunder- Tyrell Museum Page 6 FIRST NATION ELDERS / RESOURCE DIRECTORY BACKGROUND INFORMATION FOR TEACHERS & ADMINISTRATORS Kainayssini The Creator put on this earth all peoples with a unique culture and language to occupy a specific territory of land to fulfill His purpose for creation. Thus WE THE MEMBERS OF KAINAAWA, a member of the Blackfoot Con- federacy; speak the Blackfoot language; among other things, hold Ninastako and Mookowansini as sacred monuments; which among other beliefs include the Sunadance; socially and tribally organized into extended families, clans and tribes; govern ourselves according to customs given to our people by the Creator; presently occupying the Blood Indian Re- serve lying between the Belly and St. Mary’s rivers; To maintain ourselves under the guidance of our Creator; To initiate a sense of responsibility to our people and nation; To continue to see better means of survival; To provide for an orderly and ac- cepted way of carrying on our culture; To allow for freedom of expression and diversity; and in general, to promote the rights, powers and welfare of our Nation; under the powers we hold as a sovereign people, do ordain and establish the “TRIBAL SYSTEM.” DECLARATION OF THE ELDERS OF THE BLOOD INDIAN NATION WHEREAS the Declaration of the First Nations, as adopted by the chiefs of Canada to which our Chief, Roy Fox, is a signa- tory, express the philosophy of the Elders of the Blood Indian Nation; AND WHEREAS the Elders recognize that the blood Indian Nation ha s always existed as a Nation from time immemorial; AND WHEREAS the Elders recognize the trust held by our Chief and Council to protect our inherent rights given to us by our Creator for our children and for generations to come; AND WHEREAS the Elders are desirous of ensuring that the Chief and Council of our Nation are responsible for and ac- countable to the membership of the Blood Indian Nation as represented by a responsible Indian Government; NOW THEREFORE, the Elders of the Blood Indian Nation hereby declare that the leaders of our Nation ensure to its mem- bership the following: 1.
Load more

Recommended publications
  • Saddles and Side Trips Lethbridge to Fort Macleod, Cowley, and Milk River Lethbridge Spruce Meadows Let Us Take You from the Area’S Centre
    Lake Louise Banff Cochrane Stoney Morley Reserve Canmore REELSeebe ADVENTURES: Saddles and Side Trips Lethbridge to Fort Macleod, Cowley, and Milk River Lethbridge Spruce Meadows Let us take you from the area’s centre . Bassano – Lethbridge (once turned into a Kansas MillicentMillicent in Winter town in the movie Amber Waves) – on 1 three cinematic tours and three side trips LongviewLongview 40 through the camera’s lens to where scenery met celluloid in Brokeback Mountain, RV and Passchendaele. Brokeback Mountain (2005) stars Jake Gyllenhaal, the late Heath Ledger and Anne Hathaway. Beginning in 1963 in Wyoming, it follows the poignant love story of two cowboys over 17 years, and Kainai the eff ect their hidden aff air had on them Nation Piikani Nation and their families. RV (2006) stars Robin Williams and Jeff Daniels. A dysfunctional family makes its way across the western U.S. as fi rst-time WatertonWaterton LakesLakes RVers. Williams, his wife and children slough off the bonds of the city to fi nd km 10 20 30 mi 10 20 themselves in the great outdoors, while encountering merry mayhem – and Jeff Southern Alberta’s own style of frontier Film Location Daniels – along the way. history, set amid unspoiled natural beauty, has made it a favourite backdrop for movies, Drive-by Film Location Passchendaele (2008) stars Paul Gross, from exacting period pieces to sweeping “big who also directed. Beginning in 1917 in country” dramas. Photo Opportunity Calgary, it tells the story of Canadians who Walk or Hike Experience fought in Belgium at the First World War’s bloodiest confrontation.
    [Show full text]
  • Drive an Historic Alberta Highway
    Drive an Historic Alberta Highway Item Type text; Article Authors Irving, Barry D. Citation Irving, B. D. (1994). Drive an Historic Alberta Highway. Rangelands, 16(2), 55-58. Publisher Society for Range Management Journal Rangelands Rights Copyright © Society for Range Management. Download date 05/10/2021 19:59:49 Item License http://rightsstatements.org/vocab/InC/1.0/ Version Final published version Link to Item http://hdl.handle.net/10150/638995 RANGELANDS 16(2), April 1994 Drive an Historic Alberta Highway Barry D. Irving Dearest, I have tried to give yousome idea of my life in this uniquecorner of the Great Lone Land. I hope 1 have not tired you. I expect in return a full account of your new life, which is so very different from mine, though no happier. My life may seem rough and bare, but there is somethingto compen- sate onefor every hardship and trial. You must come andsee me, though,for it is thespirit of theWest that charms one, andI can't conveyit to you, try as I may. It is a shy wild spirit and will not leave its native mountainsand rolling prairies and, though / try to getit into my letters, / can't. / must warnyou that if it once charmsyou, itbecomes an obsessionand one I grows very lonely away from it. No Westerner who has feltits fascinationever is really contentagain in I the conventionalEast.—(lnderwick 1884) This is an excerpt from a letter written in the period around 1884by arancher's wife. The Inderwickranch was located inthe southern Albertafoothills. This shortquota- tion captures the essence of early settlement life in Alberta, hardships with compensation.
    [Show full text]
  • 9 the North-West Mounted Police Massacre!
    125-137 120820 11/1/04 2:49 PM Page 125 Chapter 9 The North-West Mounted Police Massacre! 1 June 1873 Cypress Hills, N.W.T. American wolf hunters today attacked a band of Assiniboine in the Cypress Hills. An American wolfer falsely accused Chief Little Soldier’s WANTED people of stealing a horse in Montana. The Americans came north looking Men to Join the Newly-Formed for revenge. The drunken wolfers burst into the Assiniboine camp, NORTH-WEST killing 36 men, women, and children. It turned out that the missing horse MOUNTED POLICE had just wandered away. Even before this incident, Must be active men of sound health between Aboriginal peoples resented the the ages of 18 and 40, at least 183 cm in height, American hunters. These wolfers use and of fine character. Should be able to read strychnine to poison their prey. This and write in either French or English and be poisoned bait is often eaten by good riders. Aboriginal people’s dogs. The dogs TERM: 3 YEARS then die agonizing deaths. The American traders are also despised by PAY: Constables $1.00 a day many here because they bring Sub-constables .75 a day another kind of poison. They sell With free room and meals, clothing, cheap liquor known as “firewater” to boots, kit, fuel, lighting. Aboriginal peoples. Sixty-four hectares of land after Because of incidents like the Cypress Hills Massacre, the Canadian 3 years good service government will be forced to act. All transportation for those in service paid Sooner or later, Macdonald will have for by the Government.
    [Show full text]
  • The Riders of the Plains
    THE RIDERS OP THE PLAINS .L.HAYDON THE A. H. U. COLQUHOUN LIBRARY OF CANADIAN HISTORY THE RIDERS OF THE PLAINS c I4IG2.T A RECORD OF THE ROYAL NORTH-WEST MOUNTED POLICE OF CANADA 1873-1910 BY A'. HAYDON ILLUSTRATED WITH PHOTOGRAPHS, MAPS, AND DIAGRAMS LONDON: ANDREW MELROSE TORONTO w- THE COPP CLARK CO., LIMITED 1910 -tf TO THE COMPTROLLER THE COMMISSIONER THE ASSISTANT-COMMISSIONERS AND TO ALL THE OTHER OFFICERS AND MEN OF THE ROYAL NORTH-WEST MOUNTED POLICE IN WHOLE-HEARTED ADMIRATION PREFACE have had the opportunity of writing the record of TO the Royal North-West Mounted Police is a great satisfaction and pleasure to me. This fine force, which has maintained the best tradition of the British race in doing its work silently, unostentatiously, and efficiently, has not received its full measure of recognition at the hands of the public. It is a characteristic of the Rider of the Plains that he does not waste words his deeds to this is upon ; due the general ignorance of his solid achievements. He has a manly aversion to the sentimentality that marks most of the descriptive magazine articles through which he has been introduced to the world at large, and apart from these I know of only two volumes that purport to give any serious and reliable account of his activities. It is time that an authoritative history of the Royal Norfch-West Mounted Police should be added to the regi- mental records of the British Empire. To do this has been my object in the preparation of this book.
    [Show full text]
  • How the First Nations, French Canadians and Hollywood Have Viewed the Métis - Darren R
    Ambivalent Relations: How the First Nations, French Canadians and Hollywood have viewed the Métis - Darren R. Préfontaine Module Objective: In this module, the students will learn about the relationship between the Métis and their two main ancestral groups: First Nations and French Canadians. The students will also learn how Hollywood portrayed the Métis in its golden era. Métis Relations: The First Nations and the French Canadians The Métis are predominantly the descendents of First Nations (primarily Algonquian – Cree and Ojibwa) and French Canadians. Besides inheriting genetic traits from these very diverse groups, the Métis also inherited a profound cultural legacy, which they have adapted to make a unique syncretistic culture. From these disparate groups, the Métis borrowed and adapted culture, language, religion/spiritualism, clothing and economies. Also, since the Métis were a mix of these cultures, it is only natural that their culture was a mélange of all these traditions, but not derivative of them. One would assume that the relationship between the Métis and their two parent groups would be cordial. However, from the beginning relations between these groups have been ambivalent. That is not to say that in certain instances in the past and within families and communities that there were not any warm ties among the Métis and their two parent groups. Métis-First Nations Relations Much has been written about the historical relationship between Métis and Euro-Canadians and Euro-Americans; however, there are no monographs or probing essays discussing the very ambivalent relationship between Métis and First Nations. Oral tradition from First Nations and Métis Elders on this topic is sparse.
    [Show full text]
  • The Metis Cultural Brokers and the Western Numbered Treaties, 1869-1877
    The Metis Cultural Brokers and the Western Numbered Treaties, 1869-1877 A Thesis Submitted to the College of Graduate Studies and Research in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the Department of History University of Saskatchewan Saskatoon By Allyson Stevenson Copyright Allyson Stevenson, August 2004 . 1 rights reserved. PERMISSION TO USE In presenting this thesis in partial fulfilment of the requirements of a Graduate degree from the University of Saskatchewan, I agree that the Libraries of this University may make it freely available for inspection . I further agree that permission for copying of this thesis in any manner, in whole or in part, for scholarly purposes may be granted by the professor who supervised my thesis work, or, in his absence, by the Head of the Department or the Dean of the College in which my thesis work was done . It is understood that any copying, publication, or use of this thesis or parts thereof for financial gain shall not be allowed without my written permission . It is also understood that due recognition shall be given to me and to the University of Saskatchewan in any scholarly use which may be made of any material in my thesis . Requests for permission to copy or to make other use of material in this thesis in whole or part should be addressed to : Head of the Department of History University of Saskatchewan Saskatoon, Saskatchewan S7N 5A5 Abstract i Throughout the history of the North West, Metis people frequently used their knowledge of European, Indian, and Metis culture to mediate Aboriginal and non- Aboriginal social, diplomatic, and economic encounters .
    [Show full text]
  • Read Excerpt (PDF)
    ROGUES and Rebels ROGUESand Rebels UNFORGETTABLE CHARACTERS FROM CANADA’S WEST Brian Brennan ROGUES and Rebels ROGUES and Rebels UNFORGETTABLE CHARACTERS FROM CANADA’S WEST Brian Brennan © 2015 Brian Brennan All rights reserved. No part of this work covered by the copyrights herein may be reproduced or used in any form or by any means — graphic, electronic, or mechanical — without the prior written permission of the publisher. Any request for photocopying, recording, taping or placement in information storage and retrieval systems of any sort shall be directed in writing to Access Copyright. Printed and bound in Canada at Webcom. Cover design: Duncan Campbell, University of Regina Press. Text design: John van der Woude Designs. Copy editor: Meaghan Craven Proofreader: Courtney Bates-Hardy Cover photo: Police photos of Jack Krafchenko, 1914. (Archives of Manitoba, N21204). Library and Archives Canada Cataloguing in Publication Brennan, Brian, 1943-, author Rogues and rebels : unforgettable characters from Canada’s West / Brian Brennan. Includes bibliographical references and index. Issued in print and electronic formats. isbn 978-0-88977-398-1 (paperback).—isbn 978-0-88977-400-1 (html).— isbn 978-0-88977-399-8 (pdf) 1. Rogues and vagabonds--Canada, Western—Biography. 2. Rogues and vagabonds—Canada, Western—History. 3. Canada, Western—Biography. 4. Canada, Western‚—History. i. Title. FC3208.B68 2015 971.2 C2015-903836-7 C2015-903837-5 10 9 8 7 6 5 4 3 2 1 University of Regina Press, University of Regina Regina, Saskatchewan, Canada, s4s 0a2 tel: (306) 585-4758 fax: (306) 585-4699 web: www.uofrpress.ca We acknowledge the financial support of the Government of Canada through the Canada Book Fund for our publishing activities.
    [Show full text]
  • CHAPTER 9 Extra Notes
    CHAPTER 9 GROWTH IN THE WEST NATURAL RESOURCES AND HISTORY Natural resources are the parts of nature that people can use – fish, land furs, water, oil and minerals Canada is rich in natural resources. The Importance of Land The land itself is an important natural resource. It has value because it is the place where we live. It also has value because of what it provides – water, plants, and animals on the land. The vast majority wanted one thing LAND. Securing the Land A country is not a country without land. Canada wanted to secure its claim to the land in the West before the Americans could occupy it. Canada brought the Rupert’s land from the Hudson’s Bay Company, which became known as the North West Territories. The government had to gain control of the land. This is why the First Nations signed treaties with the government. The government also began to mark the Canada-US border. The NWMP were sent in to make the land safe for all the expected newcomers. Marking the Border With the help of Métis guides, American and British surveyors marked the boundary. Surveyors carefully measured the land and marked the border. Every 1.6 kilometers (1 mile) they planted an iron post in the ground. About every 5 kilometers (3 miles) they build a low mound of earth. The markings showed the exact limit of Canadian territory. Trouble in Whoop-Up Country The Cypress Hills rise up from the flat prairie in southern Saskatchewan and Alberta. It was home to the Cree, Nakoda and Siksika for the winter.
    [Show full text]
  • Chief Crowfoot I’M Writing About a Hero Named, Chief Crowfoot
    Chief Crowfoot I’m writing about a hero named, Chief Crowfoot. He had many names. One name was Astohkomi [Shot Close]. Then Crowfoot was given a new name by his stepfather, Bear Ghost. Crowfoot became chief after the death of Three Sons. He was born in the years of 1830. His mother’s name was Attacked Toward Home and his father’s name was, “Packs a Knife.” His father was killed during a raid against an enemy Crow band in Northern, Montana. Then his mother remarried “Many Names” and moved with him to the Northern Blackfoot called Siksika. It was not until many years later when the. Mounted Police came to Blackfoot lands, a scout and interpreter named Jerry Potts. Introduced himself to Crowfoot he was 20 when he married, ‘’Cutting Woman.” He was born into the Blood Nation of Southern Alberta, about 1830. Crowfoot’s son died during a war against the Cree Crowfoot then realized that war between the Blackfoot and the Cree was not good. Crowfoot persuaded some of the Cree leaders to stop the fighting. The peace lasted long enough for Crowfoot to visit a Cree camp. Crowfoot and his wife adopted a young Cree named “Poundmaker” because he resembled his late son that was killed in the war. Alcohol came into the lives of the Blackfoot. Fights and murders increased. In 1874 Crowfoot was happy that the Red Coated Policemen from the East were on their way to help the Blackfoot People. Whiskey was a big problem for the Blackfoot because it led them into starvation and hardship.
    [Show full text]
  • Blackfoot Ceremony
    Blackfoot ceremony : a qualitative study of learning by Donald Duane Pepion A thesis submitted in partial fulfillment of the requirements for the degree of Doctor of Education Montana State University © Copyright by Donald Duane Pepion (1999) Abstract: This study utilizes qualitative research methodology to ascertain the process of learning the ceremonial practices of the Blackfoot Native people in Montana and Southern Alberta, Canada. The literature on adult learning reveals that little is known of how Native Americans learn. Fifteen Blackfoot ceremonialists were interviewed following the general interview guide approach of qualitative research methodology. The study participants were selected as a representative group of ceremonialists known to the researcher. The interview findings are presented in a case study format that provides insight into the naturalistic context of how this group of Blackfoot ceremonialists perceives ceremonial learning processes. The findings were analyzed using the illuminative model of naturalistic research, which identifies recurring trends, incidences and issues as they emerge from the data. The findings were grouped into seventeen categories according to commonalities, patterns, and relationships. The conclusions are presented with interpretive comments based on the common perceptions and views of the study participants. Several recommendations are made relevant to each of the seventeen categories identified in the findings. The results of the research concluded that the ceremonial learning process of the
    [Show full text]
  • Historical Study of the Cultural, Social, and Religious Backgrounds of the Education of the Blood Indians, Blood Indian Reservation, Alberta
    University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 1962 Historical study of the cultural, social, and religious backgrounds of the education of the Blood Indians, Blood Indian Reservation, Alberta Lynn Melbourne Beazer The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Beazer, Lynn Melbourne, "Historical study of the cultural, social, and religious backgrounds of the education of the Blood Indians, Blood Indian Reservation, Alberta" (1962). Graduate Student Theses, Dissertations, & Professional Papers. 2555. https://scholarworks.umt.edu/etd/2555 This Thesis is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. AN HISTORICAL STUDY OF THE CULTURAL, SOCIAL, AND RELIGIOUS BACKGROUNDS OF THE EDUCATION OF THE BLOOD INDIANS, BLOOD INDIAN RESERVATION, ALBERTA by LYNN HîELBOURNE BEAZER E. Edo Montana State University, I96O Presented in partial fulfillment of the requirements for the of Master of Arts MONTANA STATE UNIVERSITY 1962 Approved by Chairman, Board of Examiners Dean, Graduate School AUG 2 'iôi Date UMI Number: EP34217 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent on the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted.
    [Show full text]
  • Reverend John Maclean and the Bloods
    Brownstone Summer 2008 3/20/08 1:46 PM Page 44 ife got pretty rough for the Bloods during the 1870s. When the United States government Reverend Lclamped down on whiskey traders in Montana, they moved north into Blood territory in present-day southern Alberta, establishing a number of trading forts: Robber’s Roost (Fort Kipp), Slide Out, Stand Off, Freeze Out and Fort Whoop Up (Fig. 3). After its acquisition from John the Hudson’s Bay Company by the Canadian govern- ment in 1869, this land — renamed the North-West Territories — had no law enforcement. The incursion of Americans onto Canadian soil, and the havoc produced among the Indians by the whiskey trade, accelerated the formation of the North-West Mounted Police. On Maclean October 13, 1874 some 150 Mounties arrived on an island in the Old Man’s River, adjacent to Blood lands, where they built their headquarters, Fort Macleod. Six years later, on June 17, 1880, the recently ordained Methodist minister Reverend John Maclean and the (b.1851, d.1928) and his new wife Sarah Annie Barker Maclean began their journey from Toronto, Ontario to Fort Macleod to establish the first permanent Christian mission among the Bloods. Following the fastest and most comfortable route of the day, they took a Great Bloods Lakes steamer to Duluth, Minnesota and caught the Northern Pacific train to Bismarck, North Dakota, where they boarded a steamboat to Fort Benton, Montana. They completed their journey over the prairie by horse- drawn wagon, arriving at Fort Macleod on July 22. The Macleans entered the town’s single street, Arni Brownstone which was flanked by log buildings with mud roofs and floors.
    [Show full text]