What's YOUR story?

April 7, 2016 marks the 3rd Annual Day of Sucwentwecw (acknowledging one another) in School District 73, an init iative that acknowledges the Secwepemc and Nlaka? Pamux Nations, their traditional territories and histories. The theme for this year is ?Identity through Storytell ing?, which is based on the following First Peoples Principles of Learning:

?Learning is embedded in memory, history and story.?

?Learning requires exploration of one?s identity.?

Once again, the day will be marked by the hosting of assemblies in all district schools. Each school has the opportunity to invite an Elder or representative from the Aboriginal communities within our district to be part of their assembly. Schools in Kamloops will recognize and acknowledge the traditional

3rd Annual Day of Sucwentwecw in School Dist rict 73

Everyone has a story.

The story of one's past provides an individual's identity. It tells where he/she has come from. It provides a connection and often gives more purpose and direction to an individual's life.

Secwepemc author, Garry Gottfriedson, Ojibway author Richard Wagamese, and Drew Hayden Taylor, are but a few Aboriginal authors who have provided us w ith fantastic literature on the subject. As well, there are many interesting picture books which share the theme of identity. The novel "The Absolutely True Diary of a Part Time Indian," by Sherman Alexie, is also an amusing account of a teenager straddling two worlds as he learns to become comfortable in his skin.

The quest to better understand one's story is not isolated to Aboriginal people; this theme is universal. Charlotte Manuel speaks of the importance of knowing and recognizing one's culture through the design of dance regalia. It ' s important to be able to understand the connection to the style of dress at a powwow; it provides information about the region from which the dance participant hails.

Likew ise, folks of Scott ish ancestry share a similar quest -to better understand their family history.

Family tartans (plaids) identify a family's lineage and place of origin, and are proudly worn at Scott ish cultural events.

No matter who you are, or where you come from, look to your own elders, grandparents, chosen parent to help guide you in your own story.

First Nations Education Worker, Shane Camille, shares a Coyote Story with a class of students at Dallas Elementary

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territories of the Secwepemc People. Schools in Logan Lake will recognize and acknowledge the traditional territories of the Nlaka?Pamux People.

In addition to recognizing and honouring the Traditional Territories and the People on whose territories we live and work, the theme of ?Identity through Storytell ing? will provide an opportunity for all schools to recognize and learn about other First Nations, Metís and Inuit cultures and their unique contributions to Canadian society. All schools in the district will receive a Day of Sucwentwecw resource package, including a special edition of the ?Secwepemc News?, resource booklets with grade-appropriate lesson plans, and activit ies related to the theme. The lessons and activit ies have been developed to be f lexible and f it within a variety of learning outcomes in the BC curriculum.

Learning is embedded in memory, history and story. Learning requires exploration of one?s identity.

Métis stor ies have often been told at fami ly or community gather ings, as well as in the pr ivacy of fami ly homes. I t is not uncommon for the Métis to tel l stor ies for enter tainment whi le si tting around a campfir e, w i th the stor ytel ler as the centre of attention. Although some stor ies, such as ahtayohkana or "sacred stor ies," must be told fol low ing the proper protocol, other s are much more informal, depending on the or igin of the stor y, the stor ytel ler and the practices of the community in question.

We have a large selec-

tion of Metis mater ial

avai lable in our schools

and online. The book, Fiddle

Dancer , is just one of

these!

Whi le spending time w ith his grandfather , Nolin discovers his Métis her i tage and the impor tance that Elder s have as role models. He conquers a chi ld?s apprehension at learning new things and forms a special bond w ith his Moushoom. Nolin can?t wait to show off his new ski l l to his Mom. This is book one in a ser ies of three.

Themes in book:

? Mentor ship from grandparent/ways of learning

? Family/love/kinship/

? Learning new things/doubt/confidence

? Dance/jigging/music

? Food

? Clothing/sash

? Li fe cycle (bir th to Elder )

I t is not uncommon for students to learn of their ancestr y after a fami ly discussion which fol lows cultural school activi ties.

Other ti tles in the ser ies are:

- Dancing in My Bones - Call of the Fiddle

The late Cicwélst (Joe Stanley) Michel, was a well-respected Secwepemc Elder from Adams Lake Indian Band. His great passion for l ife and generosity of spirit has inspired many generations of First Nations to reconnect with their "tribal heart" through language, culture and education.

Joe was a man of many talents who shared his gif ts with a gentle humbleness that connected him to so many people.

He was an all-round athlete with f ierce competit iveness; an educator and philosopher; a writer and orator; a cultural treasure and linguist; a husband and a father. As the eldest child of Eddy and Sarah Michel, he was given many responsibil it ies. The circle of Elders who mentored him as a young child provided him with the training and fortitude he needed to become a community leader.

In 1950, he became the f irst Kamloops Indian Residential School graduate and the f irst residential school graduate in Western Canada. He continued his education to become one of the f irst Aboriginal teachers in the Kamloops School District. Throughout his 37 years of teaching and counseling he promoted the value of education to with countless young people.

After his retirement, Joe went on to play a pivotal role in the development of the Chief Atahm School Secwepemc Immersion Program on the Adams Lake Reserve. His generous gif ts of stories, writ ings, and teachings helped provide the cultural underpinnings for this successful program.

His exemplary life history culminated in receiving a National Aboriginal Achievement Award for his work in Education in 2007. Joe and his wife Anne, had 9 children. Several of the Michel family have also pursued careers in education - much like their respected father.

Cicwélst (Joe Stanley) Michel 1929-2009

Met i s Stor ytel l i ng

" His exemplary life history culminated in receiving a

National Aboriginal Achievement Award "

?The truth about stories is, that's all we are.?

Thomas KingAboriginal Author and playwright

Abor i gi n al Stor i es

? Stories can vary from the sacred to the historical. ? Some focus on social, polit ical, and cultural ways. ? Some are entertaining, even humorous. ? Some tell of personal, family, community or an entire nation?s experiences. ? Some are ?owned? by certain clans or families and can only be told by a member of that group. ? Others can be told by anyone who knows them and cares for them. ? Stories ref lect the perceptions, relationships, beliefs and attitudes of a particular people. From:http:/ / f irstnationspedagogy.ca/

Newsletter | April 21, 2016

Charlotte Manuel graduated.? Likewise, her grandchildren are making her proud with their academic achievements. She attended Stuart Wood and Allan Matthew Elementary schools, Kam High, and on to the Kamloops Indian Residential School for her Grade 8 year. ?It?s amazing what you can take in, in just 1 year,? referring solemnly to the horrid experience at KIRS, and ref lects on the sad sobs she heard from the children. Charlotte had to quit school to work at 16 years old, l ike so many during her era, and she longed to hold her graduation diploma. Years ago, Charlotte learned to dance and traveled with her Aunt Mildred Gottfriedson, as the Paul Creek Tribal Dancers visited throughout the the Kamloops area, and took part in many parades. Although not a traditional dancer or medicine woman, Charlotte knows the traditional teachings and is valued as a cultural participant with SD73 Aboriginal Girls Groups -and does many openings and closings at special events. She cannot stress enough the importance of remaining alcohol and drug free, and is not shy about having attended Round Lake Treatment Center and the Choices program.

Her message: ?Finish and further your education!?

She encourages people to " learn your language, songs, and stories,. It may be from the past, but it stil l needs to be passed on. Keep traditions and traditional ways alive - pass it on to future generations. Make sure you remember where you come from and who you are.?

Charlotte Manuel is a local respected Elder ?she humbly states that amongst her people she would be called an Old One. She has lived in Tk'emlups te Secwepemc all of her l ife. She is the eldest of 18 children and credits her vast education to her large, extended family who guided and raised her. She, in turn, cares for her own family members, and passes on the valuable lessons that she has learned in her 74 years. Charlotte recalls a time when what we currently know as the Tk'emlups Bandlands were wideopen with only a fewhomes in this area. She and others rodetheir horses freely in the open range in the area where the horse race track is now located. This same spot also hosted a swimming pond and plenty of bushes. They once walked over the confluence of the North Thompson to get their drinking water and picked medicines throughout this same spot. Saskatoon berries, choke cherries, and wild asparagus were scattered through the lands, but are no more. Her grandfather was a Keeper of the Horse, he also had cattle, hens, and a big food garden. She misses this, and stil l speaks fondly of gardening.

Charlotte was raised by her grandparents and they took part in important gatherings, family feasts, and ceremonies. Her aunts taught her how to bead, sew, make regalia and medicines. Grandmother Faustina McBryne Manuel, taught her to mind her children and trained Charlotte?s babies. Her own mother taught her to cook, can, and clean house. She also learned to do men?s chores, which served her well as she raised f ive of her own children. She proudly states that ?three of my sons know how to live off the land, using berries and medicines? ? The boys also learned ranching from their dad. She is intensely proud ?that all of my children

Coyote and Grizzly

Make Day and NightA Secwepemc Legend

Illustrations by Kelsey Jules

Then Grizzly grew tired and decided he would let it be half-dark if Coyote

would let it be half-light.

Grizzly wanted darkness , and sang, ?Darkness, darkness, darkness, darkness! I want darkness ALWAYS!?

Sometimes Grizzly?s power was greater and it would be dark, and sometimes Coyote?s power was greater and it would be light.

Charlotte with her great-grandaughter

Coyote wanted daylight and danced and sang, ?Light, light, light, light! I

want it to be light ALWAYS!?

Coyote and grizzly lived together but they didn't always agree with one

another

Stories hold the key to the traditions, the rituals, and the social ways of Indigenous people. They have passed on messages about loyalty, respect, responsibil ity, honesty, humility, trust, and sharing?all those qualit ies that helped them within the relationships in their daily l ives.

Storytell ing was much more than a pastime. Storytell ing was a social institution, an ?oral university? that taught people young and old about being ?human? -- that is, how to function in the community.

Traditional repertoires of oral tales embody systems of belief and guiding principles of personal behavior that are as relevant today as they were in centuries past (Cruikshank, 1990, p.x). In today?s communities, storytell ing can be an important teaching strategy as it creates bonds, increases listening skills, and fosters communication.

Unlike the passivity of television and videos which are pervasive in the child and youth culture, storytell ing is interactive. Television and videos are one-way communication, whereas, storytell ing by its very nature is a two-way communication. Storytell ing is mouth-to-ear, eye-to-eye, and face-to-face communication that answers questions about our daily l ives.

The stories we tell and retell about our signif icant small moments or big ideas help us return to moments that mark us in some way, to search for a moment?s meaning, or to repeat its meaning to ourselves?

From: Storytelling as Instructional Practice by Melanie MacLean & Linda Wason-Ellam

Storytel l ing as a

Way of Knowing

"I?ve spent too many years explaining who and what I am repeatedly, so as of

this moment I officially secede from both races. I plan to start my own separate nation. Because I am half Ojibway and half Caucasian, we will be called the Occasions. And of course, since I?m founding the new nation, I will be a

Special Occasion." -Drew Hayden Taylor

Taylor is known for his earthy, accessible and occasionally outrageous sense of humour.

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Feel l ike another chuckle? View Drew Hayden Taylor's hilarious

3-minute summary of Aboriginal History at: http:/ / bit.ly/1es2UJL

Inuit StorytellingThe outcome of many of these stories may seem brutal, but their lessons were important for survival. Many stories were aimed at children, teaching them by example instead of by punishment or scolding (Seidleman and Turner 1993:14).

At the end of a story, the protagonist often warns children to behave. For example, the story of Qalupijuk refers to a ghoulish, monster-like creature who steals children when they stray too close to ice-f lows, a theme addressing real-life concerns in the Arctic.

The story of Qiviuq is another well-known tale, with versions varying from region to region. Qiviuk is an Inuk adventurer who travels across the North, facing various hardships, both real and fabulous. He is often depicted in art riding on the back of a giant f ish, which carried him across water in one of his adventures. From: www.inuitartalive.ca

The Talking St ick

Daryll Laboucan of the Aboriginal Friendship Societymakes Talking Sticks with a class.

The Talking Stick, used in many Indigenous cultures, is an ancient and powerful communication tool that ensures respect at a gathering of any type. The person holding the stick possesses the right to speak, and all others must l isten quietly and respectfully. Talking sticks are most frequently used in council circles, ceremonies and at the beginning of cultural events such as potlatches. They are also used in storytell ing circles. Talking Sticks can be elaborately carved, brightly painted, unpainted, adorned with symbolic items such as fur, leather, feathers or unadorned and simple - the wood, the f igures, the colours and the adornments all carry meaning.Some cultures do not use a Talking Stick, but may use an eagle feather, wampum belt, peace pipe or sacred shell.Many schools have adopted the Talking Stick principles in their classrooms as a way to teach children patience, self-discipline and to respect the speaker and his/her words. The added bonus is the children additionally are learning about First Nations culture in a tangible way.It is important to remember that each nation is unique in their culture, traditions and history so will have their own protocols.Some basic rules while attending any gathering:If an Elder is present, they speak f irst. All are expected to listen quietly and carefully; with respect, support, and compassion .When the holder of the Talking Stick has f inished speaking, the stick is handed on to the next person in the circle. If the receiver does not wish to speak, it is passed to the next person.If you are handed the Talking Stick and wish to speak, introduce yourself f irst.When everyone who wishes to speak has spoken, the Talking Stick is handed back to the Elder for safekeeping.From: Bob Joseph