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FIRST NATION ELDERS / RESOURCE DIRECTORY

Kaahsinooniksi, Elder & Resource Person

Directory for Teachers &

Administrators

2013—2014

FIRST NATION ELDERS/ RESOURCE DIRECTORY

Acknowledgements

At this time Livingstone Range School Division (LRSD) No. 68 would like to acknowledge the FNMI Staff Working Committee for creating the Elder’s Directory. Here is a list of the committee members:

Barbara Smith, Crossroads Campus, Fort Macleod Karen Krammer, Crossroads Campus, Fort Macleod Shelley Spear Chief, FNMI Clinical Consultant, LRSD Lorraine Morning Bull, Native Liaison Worker, Matthew Halton High School Lisa Crowshoe, Assistant Principal, F.P. Walsh High School Carolyn Little Mustache, FNMI Teacher, W.A. Day Elementary School Crystal Good Rider, Assistant Principal, G.R. Davis School Stephen Harris, Assistant Superintendent, LRSD (retired) Vera Crowshoe, G.R. Davis School, Fort Macleod Sandra Lamouche, G.R. Davis School, Fort Macleod

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 Sacred Sites.

Story behind the art piece Creations of life are important to Blackfoot people and it all starts with the sun (Natosi). Natosi af-fects to 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 sym-bols– the lifeline and Kidneys– are symbols often seen in Blackfoot artwork. The circle within the hu-man head is the mind. In life the elders teach us to balance the two– heart and mind. The Okan (Sundance) is the most significant ceremony, where all society's participate and bring re-newel and sacred powers of the sky with the earth. The balance of powers between man and wom-en is essential in all aspects of Blackfoot life. "Returning to the Teachings will instill sacred values back within our children and insure continued educational success."

Lance Scout– Artist


How to invite an elder into your classroom /school- Blackfoot Cultural Protocol

How does the Elder’s Directory work? The Blackfoot Cultural Protocol is an crucial part of the Elder’s Directory because approaching Elders in a good way ensures that the end result is achieved and ends on a good note. In the initial stages of relation-ship building with an elder it would be appropriate to offer them tobacco. The tobacco is symbolic of a good relation that is everlasting. It also helps ensure that the requested task that you make turns out in a good way. Once you have established a relationship with an Elder you do not have to keep offering tobacco. Gift-ing is another way of showing your appreciation for their services and knowledge. Gifting has evolved over time. Culturally, gifting can be viewed as a symbol of gratitude and respect for the Elder. Gifting can vary in degree depending on the task required. For instance if an Elder comes into your classroom for the first time you can offer them a small gift in the amount of $15, whereas if they are presenting at a larger venue the gift would go up in range to $100. There is no specific or set amount for gifting. A gift comes from the heart. Whatever you can offer, teachers must realize, is what matters most. In Blackfoot culture, Elder wisdom comes with age. There are varying degrees of experience and traditional knowledge that an Elder may possess. For example, if an Elder can recite a creation story of the Blackfoot people then teachers can understand that it took time to remember that story. Stories were usually passed down from generation to generation from time immemo-rial, and this formed the basis of the beliefs and oral traditions of the Blackfoot people and can be referred to as traditional knowledge. Today oral stories have been recognized by the Supreme Court of Canada as valid form of evidence. The intent of having an Elder in the classroom is to incorporate the Blackfoot (First Nations) perspective into the curriculum. The unique feature of Blackfoot culture is the oral tradition. When you invite an Elder into your school you are representing Livingstone Range School Division No. 68, and it is important to be aware of the cultural protocols. It is not intended to scare you, but to help you move forward in a good way that is respect-ful and considerate. Most often Elders drive a distance to come visit your class, so please feel free to arrange for a meal for them. It is a small gesture of your school’s hospitality. On a bigger scale, if you treat Elders good they will have no problem coming back to do more work for you. In all this reading I hope that you can pull out three things– tobacco giving to Elder, giving a small gift to Elder and feeding them. It may seem like extensive preparation but in the end it makes you feel good too. The second important cultural protocol is Elders only talk 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. Lastly, it is not a cultural protocol but important for relationship building. When the elder comes into the school make a honest attempt to make them feel ‘welcome’. Possibly have elder student helpers that are there to help make the elder visit comfortable while they are in the school.

*** The First Nation Elders Resource Directory will be updated annually.***


Standardized Honorariums Event/time Amount ($)

Classroom visits/Workshops

30 min-1.5 hours $100.

1.5- 3 hours 175.

Aisiimohki circles (1 circle per day)

$200./circle

Student Mentorship groups $175./session

Individual Elder mentoring $150./session

Elder consultations

30-1.5 hours Tobacco + $100.

1.5-3 hours Tobacco + $175.

Blackfoot Sacred site tours Majorville Writing on stone Napi’s rock Napi’s playground sundial

$600.

Tipi set-up demo (with student help)

$400.

Sweat lodge (doesn’t include meal costs)

$375.

Feather blessing ceremony Gr. 12

$250.

Flag raising ceremony $200.

Elders blessing 1 (Prayer)

Tobacco + $125.

Elders blessing 2 (Opening remarks, song, & prayer)

Tobacco + $200.

Description Curriculum related presentations that can be done in the classroom or small group. One lead teacher works with elder to pre-plan for initial visit and ensures hono-rarium is in place for day of visit. Teacher are usually there to facilitate group and keep track of time.

Circles are coordinated by LRSD FNMI Lead Counse-lor. School administrators and FNMI reps/FSL ensure circles are in safe space & are responsible for admin-istration. Circles are used as an alternative to school suspensions.

School clubs or synergy groups learn from elder about specific teaching. Lead teacher usually makes contact with elder to discuss teaching. Teacher usually facili-tates group and keeps track of time.

Individual students and CYC/FSL sit with elder to talk. At risk students that require elder teaching is the intent. Administrator and CYC/FSL ensure mentorship is in a safe space & are responsible for administration

New programming that requires a First Nations cultur-al component. A elder is invited into school community or central office and is informed about program. FNMI reps make contact with elder. Administrators are there to support and ensure intent is achieved.

PD rep makes contact with elder. If this is the fist time you are planning a tour it is highly recommended to work with one of the FNMI reps listed on page 5. A tour is pre-planned and goals are discussed with elder. Tours usually last all day and lunch is responsi-bility of school community and/or committee. Lead teachers are responsible for student field trips.

An experiences resource person that understands the Blackfoot way of tipi set up is invited into school. Students helpers, honorarium, and tipi set up location are arranged by Lead Teacher.

It is highly recommended to go through one of the FNMI reps for cultural protocols. Sweats are mostly for at-risk groups and cultural focused groups. Adminis-trators are there to support and ensure intent is achieved.

An experienced elder who has done feather blessings is invited to conduct ceremony. It is highly recom-mended to work with FNMI Rep to arrange feather blessing.

At special time of year school raise their flags and invite an elder to come in and sing honor song and do a blessing. Administrators and FNMI reps are respon-sible for honorarium & meal.

To begin an event/meeting an elder blesses the day. Lead teachers can arrange for honarium, meal/snack, and small gift. Tobacco is given just before prayer is said to audience.

An elder is invited in to do prayer and opening re-marks. A lead committee member is responsible for the care of the elder while they are in attendance at event. The MC can give tobacco to elder before bless-ing is said to audience.


Pincher Creek- FNMI Schools

LRSD Central Office

Phone: (403) 892-1617 Email: [email protected]

FNMI Clinical Consultant: Shelley Spear Chief

F.P. Walshe School Cultural Advisor: Assistant Principal Lisa Crowshoe


Canyon School Cultural Advisor FNMI Teacher Carol Lach


G.R. Davis School Cultural Advisor: Assistant Principal Crystal Good Rider


Crossroads Campus Cultural Advisor: FNMI CYCW Barbara Smith


W.A. Day School Cultural Advisor: FNMI Teacher Chiyoko Kensley


Matthew Halton School Cultural Advisor Native Liaison Worker Lorraine Morning Bull

Phone: 403-627-4414 Email: [email protected]

Fort Macleod- FNMI Schools

Contact list for ELDERS Directory

Napi Outreach Cultural Advisor Native Liaison Worker Lorraine Morning Bull

Phone: 403-627-4414 Email: [email protected]

Purpose: If you have any questions about cultural protocols please feel free to contact one of the First Nation, Metis, & Inuit (FNMI) Reps listed below. As each one has a connection to the Elders in the Elders Directory. If they cannot help you they can refer you in the appropriate direction.

F.P. Walshe School Cultural Advisor: FNMI CYCW Kyle Blood


G.R. Davis School Cultural Advisor: FNMI CYCW Sandra Lamouche



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, 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. Earli-er they had fled from their home territory.

The Blackfoot Confederacy is a formal organization today that is an alliance between Piikani, South Peigan (Browning), Kainaiwa, & Siksika. They gather once a year to discuss common issues around education, post-treaty realities, youth, governance, & economic development.

BLACKFOOT CONFEDERACY

Five reserves exist within Treaty 7 and they

include the following: Kainaiwa, Piikani, Siksika,

Tsu Tina, & Morley. Kainaiwa has the largest land

mass in Canada.

PRESENTDAY–TREATY7


Blackfoot Sacred Sites

Chief Mountain Near USA Border

Women’s Buffalo NAPI’s Rock

Near Okotoks, AB Majorville

Near Siksika, AB

Writing on Stone Near USA Border

NAPI’S Playground Head Smashed In Buffalo Jump

Near Fort Macleod, AB

Sweet Grass Near USA Border

Charcoal’s Hideout Heavy Shields Canyon & Thunder-

Dinosaur Find Napi Effigies.

Near Tyrell Museum

Round Man South of Taber

FIRST NATION ELDERS/ RESOURCE

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 Confederacy; speak the Blackfoot language; among other things, hold Ninastako and Mookow-ansini 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 Reserve 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 accepted 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


SACRED SITES FOR KAINAI

KINSHIP SYSTEMS

On North‐West end of reserve.

BELLY BUTTES

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 similiar 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 now with LRSD. This is the first time that we have taken our circle processes off reserve into a non native school sys-tem 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) 737-5555 or his cell (403) 894-5555.

Kainai Elder—Peter Weasel Moccasin



Kainai Elder—Wilton Good Striker

Wilton Good Striker was traditionally raised by his grandparents on the Blood Reserve. Growing up with Elders in his community, many traditional stories were passed on to him which he now shares through his leadership and his art. Wilton has been Tribal Manager of the Blood Tribe and President of the Na-tive Counselling Services of Alberta, as well as, Wilton worked for the Nation-al Parole Board of Canada. Wilton is a traditional singer and dancer and in his younger days, he was ac-tive in the rodeo circuit. Wilton is now a member of the sacred societies of his people and has served as spiritual leader of his community for many years. Wilton’s work has helped advance Aboriginal peoples and has brought recog-nition of their unique cultural and political perspectives to contemporary soci-ety. Wilton has also shared traditional practices with the Blood Tribe Police, the original role of intervention. Wilton shares stories of the History of Our People and our relationship to the Crown. Wilton Good Striker encourages participants to visit him if they have questions or if they are seeking knowledge of our traditional ways. Wilton can be contacted at home (403) 737-2524 or his cell (403) 715-5480. .


Kainai Elder—Roy Weasel Fat 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 num-ber is (403) 737-2940.

No picture available

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.

Kainai Elder– John Healy “Mi’ksskimm aah Koyinnimaan” (Iron Pipe)



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 Black-foot People, comprised of Kainaiwa, Siksikawa, and Piikaniwa; the Siksikatsiiapiwa marked their Blackfoot territory since time immemori-al by significant Blackfoot landmarks, in the north by the North Sas-katchewan River, on the east beyond the Great Sand Hills, on the south by the Yellowstone River, on the west by the Continental Di-vide; 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 ceremo-nies; and as a people, collaborated to maintain a distinct 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 iden-tified 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 language, spirituality and culture distinct to Piikani, including their family and social relationships, and tra-ditional 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 relation-ships 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 government 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.

Oki. Shirlee is the daughter of Elsie Crowshoe. She was raised by her maternal grandmother Laura (Crowshoe) Buffalo (also known as Iikiistaanoopaataa /All Lis-tening). 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 practic-es.

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 Blackfoot names. Shirlee was surprised to know that these elders had English names. These elders were her sec-ond 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 Persons), Marion Goodstriker, Matilda Many Feathers (mother to Jim Morning 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 grandmother 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. Iikiistaanoopaataa 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 ac-tivity. 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. She is presently employed by Piikani Traditional Knowledge Services as a Blackfoot Language & Culture Teacher.

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.

Piikani Elder – Shirlee Crow Shoe “Misamiinksim”- Long Time Buffalo Rock


Joseph Yellow Horn (Tsi Tsi Kom Maa Monissii) was born in 1944 on the Piikani Reserve. He is the grandson of Tom Yellow Horn Sr. who was Chief 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 currently is a counsellor on the Piikani Board of Education. 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 with his wife Barbra Yellow Horn on the Piikani Reserve and he can be reached at 965-2044.


Piikani Elder – Joe Yellow Horn

Piikani Elder – Gilbert Provost

Gilbert was the first male First Nation’s Graduate from Macleod School in 1966. His educational experiences were shaped by the support of his parents and grandparents. They promoted education and ensured that he had oppor-tunities to attend school. Living in two worlds was an advantage to Gilbert because he was familiar with the English language. His schooling included starting school at ten years old in Sacred Heart School, followed by St. Mary’s School in 1961. The “Integration movement” was brought in the mid sixties and Gilbert attend-ed a Calgary School where he room and boarded for a year with a family. After that year, he returned to Macleod School for graduation. Upon High School Graduation, Gilbert attended Lethbridge College for a Drafting Program and then traveled. He recalls that there were not many First Nations Students at the time. Gilbert enjoys dancing and participates with the Pow Wow Circuit all summer

long in the Men’s Traditional Buckskin Category. His outfit was given to him by his (Charlie Provost) grandfa-ther and he carries it on for his grandchildren today. His tipi was given to him by his grandmother (Sally Provost). He had a close relationship with his Grandmother and is still close with his Uncle John today. Gilbert Provost is a member of the Black horse Society. Gilbert is willing to share his experiences as a Buckskin Traditional Pow Wow dancer, Napi Stories and work-ing with children as a counselor and manager. He has had a career in supporting First Nation students from the Piikani Nation. He was counselor with “Band Aid” (a support organization on the Reserve), a career coun-selor and a Manager of Human Resources for the Piikani Nation. This experience has provided Gilbert with opportunities to speak and assist with young First Nations people. Gilbert can be contacted at home (403) 965-2433 or (403) 315-1805.



Piikani Elder – Jerry Potts

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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) 965-2758.


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) 339-0523.


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.

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.



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.

Resource Person – Kirby Smith

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].

Resource Person – Sandra Lamouche


http://www.sandralamouche.com

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