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.”
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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]
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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.
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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
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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. To ensure that the spirit and intent of Treaty #7 by fulfilled and protected, of which our ancestors were signatories. 2. The protection and assertion of our inherent right to govern ourselves and the right to self determination be maintained by codifying those traditional customary values and beliefs as practiced by our people, who recognize the principle of the Supremacy of the Creator. 3. To fulfill the obligations and responsibilities entrusted to the Chief and Council by the membership in working toward the best interests of the Blood Indian Nation. 4. To enhance the pursuit and retrieval of alienated rights and lands that rightfully belonged to our Nation and safeguard ALL rights and lands against present and future intrusion. 5. To protect and maintain our aboriginal rights, and especially those aboriginal rights to our lands.
THE ELDERS OF THE BLOOD INDIAN NATION HEREBY RATIFY AND CONFIRM THIS DECLARATION
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KINSHIP SYSTEMS
SACRED SITES FOR KAINAI
BELLY BUTTES On North-West end of reserve.
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Kainai Elder—Peter Weasel Moccasin Parents Ada Hoof & Peter Weasel Moccasin Sr. Spouse: Deloris Weasel Moccasin
Peter was raised trapping beavers with his dad as a small child. He gradually learned how to Live a Positive Lifestyle . His mentors taught him that you can learn about a person from how a man keeps his yard and appearance of his home: Is it neat and orderly or not? This is what he was raised with: 1) teachings of respect of per-sonal property; 2) and not to have garbage lying around; 3) taking care of your things.
He was asked to help the Blood Tribe Community in 2002. Community work started in his late forties when he began be- coming engaged in different committee type activities. Today Peter is known as one of the spiritual elders because he has been in- volved in his Blackfoot Way of Life taught to him from his dad and older men like Mark Old Shoes & Willie White Feathers. These teachings of his past that have allowed him to mentor young men taught him about life experiences. “I was crazy when I was younger and I had to learn the hard way but my parents did not give up on me. You would never think or believe I would be sitting here today helping with healing circles, talking circles and providing support with mental health issues”.
Peter stressed that it is crucial the Blackfoot language must be taught and maintained or Blackfoot people will lose their Way of Life. Blackfoot teachings are essential to understanding their Ways of Knowing.
The Kainai cultural teachings he shares is experiential such as the mentorship group with G.R. Davis and transition programs. In 2010 and 2011 were opportunities to provide hands-on experience about how to be young men similar to Kainai’s old society teachings.
Peter has worked with both on and off reserve school communities to support positive solutions including talking circles with Kainai Middle School with Verda Weasel Head and Shelley Pompana . This is the first time that we have taken our circle processes off reserve into a non native school system and we utilize them on a regular basis with Cross Road Campus. This process can be adapted for all students.
Peter was born and raised on the Blood Reserve. Peter left the reserve for three years and lived in Vancou-ver. Peter is a traditional man. Peter practices what he speaks.
Peter can be reached at home (403) 737 9526.
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Kainai Elder—Roy Weasel Fat
No picture available Roy Weasel Fat “Namahkan (hunting and bring back coup)” was born and raised in Kainai and continues to live and be involved in commu-nity initiatives. He was a Kiipiitapoka from a young age. He lived with his grandparents for three summers and during that time he really learned about being a Niitsitapii. He attended St.Paul’s Residential School for four years.
Kiipaitapiiysinnoni (Our Way of Life) is where Roy learned that change in a human being can begin to take place. Kiipaitapiiysinnoni is an interconnected Blackfoot value system. It takes time to learn about the Kiipaitapiiysinnoni values, but eventually it comes and you realize what elders having been telling or showing you.
Roy recently became a society member in the Brave Dog Society (Kanatsumita). He was inducted into this society at the annual Sundance ceremonies in the summer of 2011. It was suggested by the elders of the Kainai community to become a member of this society to further his learning and journey to being Niitsitapi. He credits his learning and journey of being Niitsitapi to Kainai elders; Andrew Black Water (Ahtsootoaa), Alan Prairie Chicken (Aotahkoisaapo'p), Pete Standing Alone (Nitakaisaamaikoan), Louise Crop Eared Wolf (Sakowohtaomaahkaa), Rosie Red Crow (Tsiinaaki) and other Blackfoot elders. He considers the learning received from these elders a great honor.
Roy’s academic experience involves cultural literacy where information is passed onto younger generations. FN educators go out to elders in the community, and seek the traditional knowledge. When you get all the information you start living it and making it part of your life.
“I have realized I can still be an academic and a Niitsitapii. With my work at the University of Lethbridge I wit- nessed it with the Teacher Education Program, Nitsitapii , and it really shows up in the other programs that have been developed using Kiipaitapiiysinnoni. More importantly, there is a human side to working in educa-tion, and the Kiipaitapiiysinnoni values help you work with people. You introduce people to the Blackfoot way of life and once educators understand it they are more aware of the Niitsitapii identity. Even more, Niitsitapii themselves are more confident as a human beings too. The education system requires more Niitsitapii edu-cators to help young people identify role models from their own cultural background. I have witnessed the changes that can occur when a student sees another FN teacher in the school. Respecting other people is important. Relationships are hard to maintain but once you begin to understand people, it becomes an intrin-sic value and belief to respect others. Lastly, always acknowledge where you received your information be-cause it has been given to you. Thereafter, you are gifting it to others”.
Roy is currently working on his Education Doctorate Degree with a focus on Blackfoot cultural philosophy.
Roy Weasel Fat is the Director of Red Crow College. His work number is (403) 737-2400 or his home number is (403) 737-2940.
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Kainai Elder– John Healy “Mi’ksskimm aah Koyinnimaan” (Iron Pipe)
Parents: Joe Healy (Yellow Boy – Otahko Saahkomaapi) & Philomena Hairy Bull.
He received his name after his great great grandfather Iron Pipe. Emil Wings Senior (Iminnii) transferred the name Iron Pipe to John. He was raised with his Uncle Jim White Bull (Chief Standing in the Middle) and Mrs. White Bull (Holy Gun Woman). He has four siblings; Christine Healy Chief Calf, Dora Black Water Healy (deceased), Ernest Healy (Deceased), and Stan Small Salmon Healy from the Flat- head reservation in Montana.
John’s late relatives were members of the Sacred Horn Society (Iitskinaiksi) dating back as far asthe 1890’s to 1910. He recalled his auntie Turned Up Nose and Double Gun Women who were members of the Buffalo Women’s Society (maotokiiksi). John was an active member of the Sacred Horn Society (Iitskinaiksi) from 1990 – 1995 with his late wife Rita Dayrider. While John grew up there was no welfare (income support). His family hunted wild game, picked berries (bull berries, saskatoons, choke cherries and wild tomatoes). He ate a healthy diet of berries and wild meat. John is in his seventies and has good health with no diabetes and arthritis and credits his good health based on his natural diet growing up as a small child.
John attended Lethbridge College and completed his major as a fourth year journeyman carpenter and completed his first year in civil engineer studies. He is a strong advocate for education especially within the trades.
Traditional Knowledge:
His traditional knowledge pertains to cultural ceremonies, sweats, Blackfoot language, land, history of the Blackfoot peo-ple, and traditional parenting (roles of males and females), berries, medicines. He followed his ancestor’s way of life by living in balance with his environment. John has been afforded the rights to make traditional headdress war bonnet and transfer them to the people. He shared that he had a dream that a man would be approaching him to learn how to make traditional headdress war bonnets (Saaam). Within a few months he was approached by Moses Spear chief and John transferred the rights to make headdresses for the people. The ceremony took place at the Heart Butte Indian Days 2009.
Mentor to young people; understanding of addictions, loss, grief and recovery. He worked with the discipline circles (Kainai Board of Education) and justice circles (Blood Tribe Police). He is trained and certified to work with the alterna- tive measures justice circle program.
John shared his traditional knowledge and stories about the history of Fort Macleod known as Many Houses ( A kaa pioy’is). He shared how his name Healy came to exist on the Blood Reserve. His great great grandfather Many Braids (Akaa ippotsipistaa) was raised by Hamilton Healy of Fort Whoop Up in the 1800’s. Many Braids parents were killed by two renegade Cree’s. Many Braids had a sister and her whereabouts aren’t known.
In later years, Many Braids returned to his people and met his relatives on the North end of the Blood Reserve known as ( Aah ka ksa ma)Old Agency. Many Braids (Joe Healy Senior) met Double Gun Woman (great great grandmother) and they relocated back to the north end of the reserve and raised their children. Many Braids (Joe Healy Senior) was hired as a scout for the Old Agency Area to Fort MacLeod.
John can be contacted by his cell: (403) 915-8850.
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PIIKANISSINI
Piikanissini, the way of life of the Piikani, sets out the inherent values and principles of the Akaa Piikani, the ancient Piikani people.
The Akaa Piikani were a member of the Siksikatsiitapiwa, the Blackfoot People, comprised of Kainaiwa, Siksikawa, and Piikaniwa; the Siksikatsiiapiwa marked their Blackfoot territory since time immemorial by significant Blackfoot landmarks, in the north by the North Saskatchewan River, on the east beyond the Great Sand Hills, on the south by the Yellowstone River, on the west by the Continental Divide; the said territory given to the Siksikatsiitapiwa by Istipatahyopi, the Source of Life, to coexist with all his creation; the Siksikatsiitapiwa integrated with the said territory through stories, songs and ceremonies; and as a people, collaborated to maintain a dis- tinct language, spirituality and culture, as well as familial, economic, social and governmental relationships.
The Piikani were originally located in the Siksikatsiitapiwa territory in one geographic area, nevertheless, since the impo- sition of the international boundary, the Piikani have been geographically divided into two groups. The Aapatohsipiikani (North Piikani), located in Canada, and the Amsskapipiikani (South Piikani), located in the United States. The Aapatohsipiikani, also referred to as the Piikani for the purposes of this document, wish to maintain their unique lan- guage, spirituality and culture as a people, while sustaining their family and social relationships, and traditional govern- mental systems.
The Aapatohsipiikani further strive to enhance their lives as a people by advancing the political interests of the Piikani, which includes protecting the treaty and aboriginal rights of the people, and promoting education programs and econom- ic interest that benefit the people. The Piikani, in their pursuit to complete such endeavors, will further strive to ensure that the values, principles and integrity of the Piikani is preserved in the process.
The Aapatohsipiikani or Piikani, in respect of the foregoing, make the following declaration:
WHEREAS the Piikani, originally utilized specific areas within the territory of the Siksikassiitapiwa, namely, those areas marked on the north by the North High River, on the south east by the Little Bow River, on the south by the Kootney River, on the west by the Great Divide;
AND WHEREAS the Piikani currently occupy lands on the Peigan Indian Reserve, in particular, those lands identified by Sits Behind the Eagle Tail at Treaty No. 7 as significant areas of the Piikani as marked by Crowlodge Creek, the Old Man River and the Porcupine Trails (Hills).
AND WHEREAS Piikani, although faced with many challenges as a people, have continually strived to maintain their lan- guage, spirituality and culture distinct to Piikani, including their family and social relationships, and traditional governmental systems, while promoting political interests, economic interests and education programs that will enhance the lives of the Piikani People;
AND WHEREAS Piikani, in pursuit of all their endeavours, aspire to always uphold and incorporate the values, principles and integrity of the Piikani;
AND WHEREAS Piikani also continue to endeavour to maintain economic, social and governmental relationships with the members of the Siksikatsiitapiwa;
AND WHEREAS Piikani, recognizing that First Nation governments are one of the three orders of government within Canada, will strive to maintain a stable relationship with the other orders of gov- ernment that is based on principles of mutual respect, coexistence, and information sharing, and where applicable, one that is based on principles of collaboration and cooperation.
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Piikani Elder – Shirlee Crow Shoe “Misamiinksim”- Long Time Buffalo Rock
Oki. Shirlee is the daughter of Elsie Crowshoe. She was raised by her maternal grandmother Laura (Crowshoe) Buffalo (also known as Iikiistaa- noopaataa /All Listening). Shirlee is part of the Lonefighter Clan and Cat Tail Clan. Shirlee credits her grandmother with being her first teacher of Blackfoot language and cultural practices.
When Shirlee was two years old, she went to live with Iikiistaanoopaataa. She grew up around the old people and only knew them by their Black- foot names. Shirlee was surprised to know that these elders had English names. These elders were her second teachers; she knew the stories and culture from them. Teachers such as Brown Chief Calf & wife, Bob & Suzette Black Plume, Theresa Three Persons (wife of Tom Three Per- sons), Marion Goodstriker, Matilda Many Feathers (mother to Jim Morn- ing Bull), and her paternal grandmother Cecile Many Guns (Sissiinaakii/ File Woman).
Her grandmother was a Thunder Medicine Pipe Holder. She took care of Sahk’kahk – aahkoyinnimaan (Short Time Medicine Pipe). Her grand- mother would require assistance in the ceremony and would ask Fish Wolf Robe (Browning, MT) to do so. Shirlee participated by having her face painted and watching the ceremony; more important as a child was the opportunity to play with her clan members and other families. As she became older, Shirlee was asked to assist by preparing food, putting up tipi liners, and any other prep work involving the women. Iikiistaa- noopaataa was the first to raise her tipi at Piikani Indian Days; her belief that once a tipi is raised that you must live there for the duration of the activity. Living with her grandmother, Shirlee was expected to dance at Indian Days & powwows. They travelled (often to Calgary Stampede) and has many memories of the early days there. Her grandmother ensured she attended school to learn how to speak, read, and write the English language. Her first memory of residential school was taking vitamins and being given a star for having clean fingernails!! Eventually, she integrated to off-reserve public schooling at Canyon School, Pincher Creek. She has fond memories of the principal who read aloud stories like Farley Mowat’s Lost in the Barrens; identifying with the First Nations boy in the story. It was here that Shirlee began her love of reading and books. Shirlee has amassed a large collection of books regarding First Nations people across the Americas (especially of Piikani/Blackfoot people).
Shirlee has worked in the area of Blackfoot Education/Culture and Language for many years. She began her work in 1984 for the Oldman River Cultural Center as a Blackfoot Langauge Teacher. In 1987 she was hired by Peigan Board of Education to teacher Blackfoot (K-12). In 1995, she travelled to Ammskapiipiikanii (Browning, MT) where she worked for the Peigan Institute and Blackfeet Community College. In 2008, she returned to Piikani and continued her work with Chil-dren Services as a Blackfoot Homework Teacher. Shirlee is available for consulting and is eager to share her knowledge.
Shirlee is very knowledgeable and is willing to share information regarding: Piikani History, Blackfoot Traditional Foods, Blackfoot Language and Culture, Crafts – Drum making, moccasins, Niitoyis (Tipi) – Teacher Book/Kit, Topic of choice – will research, will ask for Elder acknowledgement, requires 7-10 working days and will provide photos if required.
Shirlee can be contacted on her cell at (403) 394-8335.
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Piikani Elder – Joe Yellow Horn
Joseph Yellow Horn (Ksi Tsi Kom Maa Monissii) was born in 1944 on the Piikani Reserve. He is the grandson of Tom Yellow Horn Sr. and Phillip Big Swan Senior who were Chiefs of the Piikani Nation. He was raised on the North side of the Old Man River.
Joseph’s parents refused to send him to residential school and kept him at home until a “day school” was opened on the Reserve in 1951. Joseph didn’t speak any English when he started school at 7 years of age and his relatives from the High Bush community had to help him to learn English. Joseph had a five mile walk to school each day.
Education has always been very important to Joseph. He graduated Grade 12 and he went on and received a Bachelor of Arts Degree from the University of Lethbridge and a Masters of Arts Degree from Gonzaga University.
Joseph has always been an active member of his community. He served as a counsellor on the Piikani Board of Education. Joe also served as Chairperson of Peigan Child and Family Services. He is proud to be a Piikani Nation member and has a strong belief in the Piikani Culture and its traditions. Joseph has a wealth of knowledge in the areas of:
· Piikani History since the arrival of the North West Mounted Police
· Occupation of Piikani Territorial lands
· Piikani Traditional Value Systems vs. School Value Systems
· Aboriginal Literacy and Parenting Skills
Joseph continues to live on the Piikani Reserve and he can be reached at 403 627 7554
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Piikani Elder – Jerry Potts
Jerry is a member of the Piikani Nation and is the fifth generation Jerry Potts. He is a descendant of the Blackfoot Coyote Clan and Gwich’in First Nation.
Jerry has spent his whole life in Piikani with a considerable part of it working toward keeping the Blackfoot traditions alive. He was been in- ducted into the All Brave Dogs society as the leader that brought back the first Sundance, to the Piikani people that had been lost for 45 years, in 1977. Since then he has transferred into the Horn Society, Beaver Bundle, Thunder Lodge, and Big Smoke Ceremony. Jerry and his wife (Velma) are currently keepers of the Long Time Pipe and have been for 14 years. Jerry’s dedication to the Blackfoot way of life is very apparent. He worked tirelessly with the Alberta Government to Repatriate Ceremo- nial Bundles to the Blackfoot Confederacy. Jerry currently owns the Thunder Lodge tipi that was transferred to him by the late Ms. Many Guns.
Jerry has also served on Piikani Chief & Council for one term working with economic development.
He presently works with Statistics Canada as the Senior Advisor for the Aboriginal Liaison Program which commenced last January 2012. Statis- tics Canada modeled the program after the Western Canadian Protocol that Jerry was instrumental in developing and was therefore recognized with the Employee of the Year in 2003 (out of 5000 employees).
It takes a special gift to work with children. Jerry understands the on- reserve schools right through to the national level with education policy. He served as a board member for Peigan Board of Education. Jerry was involved in Alberta Education development of the new Social Studies curriculum. He has also contributed to the Peigan- A Nation in Transition book that was authored by Rita Pard in the 1990’s. Jerry is very much a team player.
Jerry can be reached at (403)
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Piikani Elder – Veronica Smith
Veronica was born into the Siksika Nation. She attended the Old Sun Residential School for 9 years on the reserve. She was required to stay at the school all the time and had limited contact with other students, especially her siblings. At the Residential School there was no community or Elder involve- ment and as a result it has become a correlation to the limited parenting skills and family break downs.
In Grade 10, Veronica went to the Cluny School and most First Nation students stopped because of the way they were treated by the town students.
At 19 she married and moved to the Piikani Nation. The differ- ences that she has noticed from when her children were young to her grandchildren is that technology has really changed. It has made a big difference in the education of her grandchil- dren.
Veronica is wanting to work with Elementary children; can relay history but not the sacred ceremonies, willing to give prayers or blessings and help students with self esteem and interpersonal skills, crafts such as moccasins, tipis, dresses and reading with K- 3.
Veronica can be reached at home (403) 627-5303 or by her cell (403) 339-1523.
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Piikani Elder – Peter Strikes With A Gun (Eagle Speaker) & Jeannie Provost (Many Buffalo Rock Women)
Are very prominent Spiritual Elders of the Piikani Nation.
They are active members within their Community and are members of several Blackfoot Societies.
Peter and Jeannie’s parents passed away at a very young age so they were raised by their grandparents with the Blackfoot Traditional way of life. They have spent a lot of time with Black- foot Ceremonialists and Elders in order to increase their knowledge of Blackfoot Culture. Together, they credit the late Joe Crowshoe Sr. (Weasel Tail) (a Ceremonialist) in teaching them some of the Traditional Blackfoot Culture.
Their Spiritual involvement within their Community includes: former Beaver Bundle members, advisors to the Beaver Bundle Society, members of the Red Coat Society, and members of the Thunder Medicine Ceremonial Society.
Peter was transferred the rights to the ceremonial songs for the Thunder Medicine Ceremonies, as well as the rights to cut the Buffalo Hide for the Sundance Center Pole. He was given the rights to sing the ceremonial songs for the Feather Games. In 1996, Peter retrieved the Blackfoot Buffalo Tipi Lodge from Browning, Montana. At that time, he was unable to retrieve the Black Buffalo Bundle which belonged to the tipi, due to the fact the Bundle was sold to the Alberta Provin- cial Museum. The Government established the Repatriation Law with this law in place, in 2001; Peter was then able to retrieve the Black Buffalo Bundle.
Peter transfers Eagle Feathers to the First Nation Graduates within all the schools of Lethbridge Holy Spirit Catholic Sep- arate Regional School Division No.4, as well, this school term he will do the honors of transferring the Eagle Feathers to the First Nation students graduating from F.P. Walshe School in Fort Macleod. Peter and Jeannie supported and are involved with their Blackfoot Spiritual way of life; they have worked relentlessly to serve their community in many different aspects. Peter served his people as Chief of the Piikani Nation for ten years, while serving his people; he relied upon his Traditional Spiritual way of life.
He was employed as an Alcohol and Drug Prevention Coordinator for a number of years, and in that role, he linked the counseling program to the Blackfoot Spiritual Traditions. For the past twenty years, Peter and Jeannie have been Foster Parents for their community. They are caring nurturing people who have raised numerous children from the Piikani Na- tion. Along with being Foster Parents, they served as Board Members of the Foster Children Board to continue the car- ing and nurturing support for all Foster Children.
Peter has been well known for his talented announcing skills and has dedicated many years announcing at our Pow Wows and Indian Days events. Peter was honored with the following recognition: The Province’s Centennial Award, The Queen’s Golden Jubilee Award and the Treaty Seven Medal while serving his people as Chief.
Peter and Jeannie are very thankful for their many successes in life and credit their grandparents (who raised them), the many Ceremonialists and Elders who taught them the Blackfoot Traditional way of life. “The symbol of the sun takes care of all people.” “This is our time to give what we can.”
Peter can be reached at (403) 965-2241 or (403) 627-9883.
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Resource Person – Jason Plain Eagle
Jason is the son of Nelbert and Audrey (Plain Eagle) Little Mus- tache. He is part of the Hairy Nose Clan and the Lonefighter Clan from Piikani Nation. He grew up on the Piikani Reserve (Brocket, Alberta).
Jason graduated from Piikani Nation Secondary School. He at- tended and then graduated from Lethbridge College with a diplo- ma in the field of Recreation.
Jason had a traditional upbringing (cultural and ceremonial; as well as having knowledge of protocols for both). He was a Traditional Dancer throughout his childhood. During childhood, Jason re- ceived his Blackfoot name “Little Deer”. Jason has always been interested in Blackfoot history and culture. He is very proud to be Piikani!
Jason is presently employed at Piikani Traditional Knowledge Services. His area of expertise is working with First Nations youth. He has set up recreational camps and presentations and workshops for Piikani. ason is accomplished in presenting Traditional Blackfoot Games (Certificate Levels I & II) to children of all ages. Ja- son is knowledgeable in presenting on Blackfoot Niitoyis (Tipi), Blackfoot history and culture, Blackfoot Tradi- tional Games, and Blackfoot dance and powwow (including protocols for same).
Jason can be reached at (403) 965-3334 or (403) 432-0627.
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Resource Person – Kirby Smith
Kirby Smith is a member of the Piikani Nation, married to Roeann Wadsworth of the Blood Tribe. Together they have five children.
Kirby has many years of experience in traditional culture. He has worked along side his mother Veronica Smith to manage a ceremonial lodge for two decades. He is also a member of the Brave Dog Society and has participated in numerous Sundances throughout Blackfoot country.
Kirby is a graduate of the University of Lethbridge with a Bachelors Degree in Native Studies. He specializes in Cross Cultural Training, youth development and enter- tainment.
He can be reached at home at (403) 627-4656.
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FIRST NATIONS ELDERS/ RESOURCE DIRECTORY
• Resource Person - Ty Provost
Oki! My Name is Ty Provost. My Blackfoot name is Badger. My wife is Kyla Strongman-Provost, I have 2 sons and 1 daughter. My oldest sons name is Koben Provost, youngest sons name is Tayton Provost and my daughter’s name is Taylee Provost. My parents are Pat Provost and Jenny Bruised Head. My Grandparents are Eddy Provost and Eliza Potts on my dad’s side. Linda Bruised Head and Chester Bruised Head on my mom’s side. I practice my traditional ways and also a member of the Brave Dog Society in Piikani. I am from the Piikani Nation and Blood Tribe but was raised on a ranch in Piikani. Horses are my livelihood. I grew up training colts and playing hockey. I graduated from Catholic Central High School in 2008. Then I enrolled in Lethbridge College in the fall of 2008 but withdrew from my classes to raise my first born son. I held many jobs until I found my calling in the world. With strong horsemanship skills and desire to want to help the youth of today, I started doing Equine Programs. What started as an idea soon transformed into what I call "Horse Spirit Therapeutic Horsemanship." It is owned and operated by myself. Horse Spirit helps people overcome fear and improve self- esteem while focusing on self-growth. This venture has led me to many opportunities. I am now currently working full time at Matthew Halton High School as a Success Coach. I always looking to grow and explore new ideas. I look forward to what the future brings.
Ty can be reached at Mathew Halton High School
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Resource Person – Sandra Lamouche
Sandra Lamouche is a member of the Bigstone Cree Nation in Northern Alberta, Canada. She received a B.A. in Native American Studies from the University of Lethbridge in 2007. She is currently in the final stages of completing her M.A. Thesis- ‘Nitona Miyo Pimadisiwin (Seeking a Good Life) through ‘Indigenous Dance’ at Trent University. This research looks at Indigenous Dance as a Social Determinant of Health and Well Being and is analyzed through decolonizing and Indigenous methodologies. This research has been a major influence in her cre- ation process as a dancer and choreographer.
She has fifteen years experience in ten international styles of dance including ballet, tap, jazz, lyrical, modern, contemporary, hip hop and powwow styles, spe- cializing in the Hoop Dance and Indigenous Contemporary Dance. As a profes- sional hoop dancer and contemporary dancer, she has been showcased and has travelled nationally and internationally since 2005. She is also an emerging choreographer who uses dance to bridge the gap between traditional and contemporary Indigenous experiences.
Through her own experiences, Sandra has learned that Indigenous Dance can assist in the journey towards self- determination and healing. Her passion is to use dance and performance as a tool to help increase the well-being of In- digenous people, communities and nations through the embodiment of Indigenous philosophies, languages, stories and traditions.
Sandra has studied with a variety of elders, Indigenous scholars and Indigenous choreographers, directors and artists over the past decade or so, which includes Blackfoot, Cree, Ojibwe, Chippewa-Cree, Mohawk, Maori, Yaqui and Metis Nations. Sandra is currently a member of the Piikani Kunutsumiitaaks (Brave Dog Society), a role that has helped rein- force the teachings she has learned over the years, as well as, providing much more knowledge to her understanding of Blackfoot culture and language. She takes a special interest in Blackfoot culture because her husband, Lowell Yellow- horn and son, Kiaayo Yellowhorn, are both members of the Piikani Nation.
In 2013, Sandra’s knowledge and experience as a dancer and as a scholar were acknowledged through nomination and membership in the International Dance Council (CID), the United Nations of Dance and the highest authority for dance in the world. She is one of few, if any, First Nations representatives for CID.
Sandra has given presentations and workshops on a variety of topics including:
The Hoop Dance (Performance, teaching, workshop and/or presentation) Powwow Dance (Performance, teaching, workshop and/or presentation) Indigenous Contemporary Dance (Workshop and/or presentation) The History of Indigenous Dance (Presentation and hoop dance demonstration) Indigenous Dance/ Culture and Health & Well Being (Presentation) Indigenous Theater Workshop (Using traditional stories and history; ie. Creation story, Blackfoot Legends, Treaty 7, etc.) Indigenous Research and Methodology (Presentation includes discussion of decolonization, self- determination, sovereignty, Indigenous methodologies, healing, etc.) The Medicine Wheel (Presentation which may include self-reflection or goal setting activities) Personal Story (Presentation includes how and why I became a hoop dancer and researcher/ scholar)
For more information you can also visit her website and blog at www.sandralamouche.com or email [email protected].
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