Integrating First Nations and Metis Content and Perspective
Grade 3
Prairies and the land
Name of Teacher: Trevor Gunville
Name of School: Stobart Elementary Community School
School Division: Prairie School Division No. 246
Address of School: 616 Front Street Duck Lake SK. S0K 1J0
First Nations and Metis Integration into the Curriculum
Social Studies: Prairies and the Land
Rationale:
This is a short overview of what people in a local community have done to meet challenges.
These challenges have been in agriculture and everyday living. It also discusses how early
settlers came to live in the area and survive many hardships. There will also be an opportunity
to research stories from elders and people from the community to get a sense of what types of
things people had to overcome.
Incorporating Medicine Wheel Philosophy
Spiritual Students will explore the traditional relationship Aboriginal peoples have with the land and understand
how the land influenced their livelihood, beliefs, traditions, and overall way of life and culture.
Physical Students will appreciate how people of the past hunted and physically depended on the land in all areas
of Canada. They will also gain an understanding of the importance of geography and how it influences
the lifestyle of people. The students will also be able to identify hardships such as weather and climate
that people had to endure.
Emotional Students will be able to connect to the past and see how it has influenced today’s society. They will also
be able to identify how they connect to mother earth and how that affects their current life.
Mental Students will be able to reflect on their current relationship with the land and make connections as to
how the land affects and influences them. Students will be encouraged to assess their beliefs in regards
to living on and with the land and be challenged to identify ways that support positive beliefs and
relationships that will positively influence future needs and wants.
Unit Outcomes
Deeper Understanding Questions What ways do all members of the community connect/depend on the diversity of the land?
How does understanding the importance of the land, shape attitudes towards and within the community?
How can you contribute to the community in a respectful way?
Why is it important for people to understand that all aspects of Mother Earth are equally important?
How can you improve the ways in which you use the land?
What are ways are we connected to all aspects of the community?
In what ways does the community structure shape our lifestyle and the way we depend on each
other?
How can you share your knowledge about the community with others? How?
Why is it important to share the knowledge you have gained?
How we all are connected to each member of the community?
What do we depend on in the community for well being? What would happen if it was to
change?
What roles do people play in communities? Are some roles more important than others?
Engaging Activities The following is a list of suggested teaching methods and ways of learning that will be incorporated
throughout the unit of study. This list is not limited.
Walk and document the makeup of the local community. o Create diorama o Map your local community
Take pictures/draw
Interviews of local elders and grandparents of how they have seen the land change. (Appendix 1)
Field observations- Walk throughout the community and identify natural or built resources that
enable the community to adapt to local growing conditions.
Compare and contrast the differences in technologies from the first half of the century to the
present day and how these technologies have affected the land and our relationship with the land.
Co-operative learning groups and partner work making information charts posters about weather
crises.
Inquiry lessons into local groups that are preserving the natural environment.
Have guest speakers come into the class and discuss the location of the reserve lands in the local
area. Some examples of guest would be local reserve chief or council also town or government
representatives that have an insight into aboriginal issues.
Interviews of grandparents and elders to relive and tell stories of many weather crises that they
have endured.
Discuss predictions on why people would settle in a certain area.
Research different peoples of the local community.
Have guest speakers from different cultures in to the class and discuss their life styles.
Inquire into the reasons why immigrants left their countries to come to Canada.
Have elders come into the class and discuss First Nations relationship to the land. Students can compare their relationship with the land with elders re-telling. (Appendix 2)
Suggested Resources
Banting, E. (2008). Canadian Aborignal Art and Culture Cree. Calgary: Weigl Educational Publishers.
Bruchac, J. (1995). The Earth Under Sky Bear's Feet Native American Poems of the Land. New York :
PaperStar The Putnam & Grosset Group.
Bruchac, M. J. (1988). Keepers of the Earth Native Stories and Environmental Activities For Children.
Calgary, Alberta: Fifth House Ltd.
Caduto, M. J. (1997). Keepers of the Animals . Golden, CO: Fulcrum.
Campbell, M. (1976). People of the Buffalo. Vancouver, B.C.: J.J. Douglasx.
Carlson, L. (1994). More than Moccasins. Chicago: Chicago Review Press.
Commissioner, O. o. (2008). Teaching Treaties in the Classroom Grade 1. Saskatoon, Sk.: Office of Treaty
Commissioner.
Commissioner, O. o. (2008). Teaching Treaties in the Classroom: Grade 3. Saskatoon, Sk.: Office of the
Treaty Commissioner.
Commissioners, O. o. (2002). Teaching Treaties in the Classroom Grade 2. Saskatoon, Sk.: Office of
Treaty Commissioners.
Eyvindson, P. (1993). The Missing Sun. Winnipeg, Manitoba: Pemmican Publications Inc.
Glaze, D. (1991). Exploring the boreal forest. Saskatoon, Sk.: Saskatchewan Environmental Society.
Judie Bopp. (2004). The Sacred Tree. Twin Lakes: Lotus Press.
Judie Bopp, Michael Bopp, Lee Brown, Phil Lane Jr. (2004). The Sacreed Tree. Twin Lakes: Lotus Press.
Kalman, B. (2001). Life in a Plains Camp. New York: Crabtree Publishing.
London, J. B. (1992). Thirteen Moons on Turtle's Back. New York: Philomel Books.
McInnis, E. b. (2008). Western Development Museum guide for teachers. Saskatoon: Western
Development musuem.
McLellan, J. (1991). Nanabosho Dances. Winnipeg, Manitoba: Pemmican Publications.
Millar, c. b. (2006). Voice of the Elders. Meadow Lake, Sk.: Meadow Lake Tribal Council.
Minister of Public Works and Government Services Canda. (1999). Unit 3 - Water: Its Many Uses. In r. a.
Development, The learning Circle on First nationsin Canada: ages 8 to 11 (p. 12 and 14). Ottawa:
Minister of Public Works and Government Services Canda.
Office of the Treaty Commissioner. (2008). Treaty Essential Learnings We Are All Treaty People.
Saskatoon: Office of the Treaty Commisioner.
Plain, F. (1994). Grandfather Drum . Winnipeg, MB: Pemmican.
Stories from Kohkom. (1995). Saskatoon, Sk.: Read Saskatoon.
Outcome
In the past Aboriginal peoples used many different things to help them when it came to representing the
earth and helping to map. They used the natural world such as constellations and moon cycles.
Aboriginal people also used the medicine wheel and the sun to help determine direction.
Constellations
The following website http://jaie.asu.edu/v23/V23S2ast.html has information that
supports scientific and native awareness of the representation of the Milky Way, Big
Dipper, Medicine Wheel and Constellations as well as activities to follow. (Appendix 10)
Read myths from different cultures explaining the constellations and identify what time
of year they are most commonly seen and identify the significance of the legend with
the constellation and the time of year it is seen.
o The Legend of Big Bear, Little Bear and the Stars by Judy Bear
o Hare Rescues the Sun and Other Sky Myths Adapted by Cynthia Benjamin
o The Earth Under Sky Bear’s Feet (Bruchac, 1995)
o http://jane.whiteoaks.com/2009/10/13/first-nations-astronomy-seeing-the-ininewuk-cree-
and-ojibway-sky / “First Nations Astronomy- seeing the Cree and Ojibway Sky (Appendix 11)
Oot-Kwah-Tah, The Seven Star Dancers from Keepers of the Night pg.63 is an Eastern
Woodland legend of the well known constellation Pleisades.
o Research and identify how Native North Americans depicted constellations in rock
carvings and drawings (petro glyphs) and compare to Greek and Roman mythology.
(Appendix 12)
o Identify and research how petro glyphs assisted in determining times of gathering for
ceremonies.
Fallen Star’s Ears from Keepers of Life pg.75 main character is a man who has
descended from the sky land, he is known as fallen star. What connections can we infer
about his role in the legend and where he comes from to how the Cheyenne people of
the plains view the stars and the sky?
Additional website http://www.brandonsd.mb.ca/CROCUS/library/astronomy.htm database for
First Nations Astronomy and Ancient Astronomy including information on horoscopes, planets,
sun, astrology.
Sun
The Missing Sun (Eyvindson, 1993) this story explains the tilt of the Earth and the sun. It
explains how the sun goes away for many days in Inuvik. This story brings together both
scientific explanations and a traditional Aboriginal legend to explain of the sun’s disappearance.
How Grandmother Spider Stole the Sun Keepers of the Earth pg. 49 legend explains the
origin of the sun and concepts of the importance of the sun’s energy and the causes of
day and night.
The Sun Dance was a very important ceremony among the Plains Indians. The purpose
of the Sun Dance varied depending on the Nations. Each tribe had different variations of
the Sun Dance. (Appendix 13)
The Medicine Wheel
The following website explains the Bighorn medicine wheel and its astronomical alignment.
http://solar-center.stanford.edu/AO/bighorn.html (accessed on 03/26/10 at 11:33 a.m.)
(Appendix 14) The following website http://jaie.asu.edu/v23/V23S2ast.html has information that
supports scientific and native awareness of the representation of the Milky Way, Big
Dipper, Medicine Wheel and Constellations as well as activities to follow. (Appendix 10)
The Moon
The Moon is believed to have special powers and people of different cultures have
different celebrations to signify its’ importance with events in their lives. (Appendix 15)
Go to “Moon Teachings” accessed on 04/05/11
http://www.kanawayhitowin.ca/index.php?option=com_content&task=view&id=31&Ite
mid=44
The moon is believed to represent different types of weather and events that take
place. It also connects everything on earth. All things on earth are influenced by the
moon cycles. It is believed that the moon has a 28 day cycle that influences all aspects of
the earth. (London & Bruchac, 1992)
Outcome
Environmental Factors and Influences on Aboriginal Culture
Identify the celebrations and ceremonies of First Nation Cultures used to show appreciation and
guidance throughout the year (Appendix 5, 9)
o Rain Dance
o Sun Dance
o Growing Seasonal Celebrations
o Pipe Ceremonies
On land settlement
Farming Research what type of agriculture was first introduced to your community and its’
influences.
Forestry
Identify the types of trees in your community and research the different uses of a specific species(Appendix 16 )
Trading
Canadian Aboriginal art and Culture CREE written by Erinn Banting
This book discusses many issues such as hunting and fishing for food. It also gives great detail about
the relationship to the land in many other areas such as trapping and trading furs. The book also
outlines art, games, food, and also contains maps of where the Cree people live throughout Canada.
The Cree people of the prairies have also received land in treaty entitlement settlements in recent
years. The groups who have received this land have created farms, or other business opportunities
such as wind power. The wind power is being explored and becoming a reality for the Beardy’s
Band that is situated close to Duck Lake. They feel this will create a wide range of income for the
band and its people. Some other Aboriginal groups in Canada have invested in other opportunities
such as oil and natural gas. http://dcnonl.com/article/id29922 (Appendix 4)
Weather Legends
Oral tradition and legends have been passed down for many years by First Nations Cultures. There are
many purposes for sharing legends within the First Nations culture. One purpose was to better
understand the environment in which they lived, to explain and find purpose in the unknown. The
following legends present challenges or ways of understanding the natural environment in which they
lived. The legends chosen are only those of Saskatchewan tribes. Check resources to see the tribe
How We Saw the World by C.J. Taylor (Tornado)
Keepers of the Earth Gluscabi and the Wind Eagle (Wind)
The Old Man with the Otter Medicine told by John Blondin (winter)
Keepers of the Earth Spring Defeats Winter
How the Summer Came to Canada
Keepers of the Earth The Hero Twins and the Swallower of the Clouds , Koluscap and the Water
Monster, How Thunder and Earthquake Made Ocean, Sedna, the Woman Under the Sea
Weather Challenges in Saskatchewan
In the 1930’s the drought hit the Prairie Provinces causing the Great Depression. A good resource
to teach this topic is the Western Development Museum guide for Teachers- Saskatchewan 1905-
2005. This lesson is designed for grades 6-9 but can be easily adapted for all grade levels. A teacher
can use the fun facts and develop activities for students of all ages.
o Anticipate how people were affected spiritually, physically, emotionally, and mentally
because of the drought and ways of handling all hardships that were endured. (McInnis,
2008) o Aboriginal peoples would have celebrations such as the rain dance.
The cyclone (tornado) of 1912 that devastated and levelled much of Regina. A teacher could
research on the internet resources that explore the cyclone. This web site is full of pictures that
could be used for students to write or focus on the affects on the community.
http://olc.spsd.sk.ca/de/saskatchewan100/mmgallery.html
In February of 1947 a great blizzard hit the entire province, for many days’ people we snowed in
their homes. All highways into Regina were closed. This caused many problems such as a lack of
supplies for many people. It is said that one farmer walked on top of the snow and cut a whole in
the roof so he was able to get in to milk his cows. It is also said that a train was buried in a snow
drift a Kilometre long and 8 meters deep. With this information I would have students do a
research project such as Interviews of grandparents or elder about the storms or any major
weather they may have seen or lived through. (McInnis, 2008)
Students would also be able to research weather stories and lore told to them by grandparents or
elders. (Appendix 1 & 17)
Aboriginal Peoples and the influence of Geography
Aboriginal people’s life was influenced on geography. Many of the plains people were hunters and
hunted animals for food that were plentiful in their region. In the plains aboriginal people hunted for
animals such as buffalo, deer, moose, elk and rabbit. They also would hunt for game birds such as duck
and geese. The Aboriginal groups of the plains were nomadic this means they followed the food and did
not stay in any permanent place for long periods of time.
Other Aboriginal groups in different parts would relay on fishing as a staple. These types of peoples
were found in the many parts of Canada. Many of these people would fish for various types of fish found
in local lakes or river systems. An example of a group of people who depended on fish is the Nisga’a
people from the Northwest Coast Region. These people depended on Salmon.
Although many of the aboriginal groups depended on hunting, fishing, and trapping many also farmed.
In the plains region there were many people who farmed near water sources to help water crops and
livestock.
The following is a list of activities that can be done to extend learning in this area.
Research different Aboriginal groups of people to see what they depended on.
Examine the different types of animals that were hunted.
Research the uses of each animal and what each part was used for.
Explain why water systems play an important role in different lifestyles.
Research early farming styles and ways of Aboriginal people.
Research different tools that were created to assist in ever day life.
The following are resources that help to understand First Nations Protocol and Beliefs in relation to their
relationship with the land:
Keepers of the Earth (Bruchac M. J., 1988) o Old Man Coyote and the Rock pg. 57 Presenting Gifts o Awi Usdi, the Little Deer pg. 173 Hunting Protocol o The White Buffalo Calf Woman and the Sacred Pipe pg. 187 Pipe Ceremony o The Secret of the White Buffalo C.J. Taylor Peace Pipe
Nanabosho Dances (McLellan, 1991)
Stories from Kohkom (Stories from Kohkom, 1995)Traditional Ways pg. 133by Eliza Swimmer
Outcome
Aboriginal Cultures Living on and with the Land
In this section you could examine the different types of lifestyles that people lead in different
regions of Saskatchewan. Look at each section of the province and the type of land in the section
and how it influences resources such as farming, forestry, and mining.
Research different lifestyles that Aboriginal groups have from the southern, central, and northern
regions of Saskatchewan.
o In many northern communities Aboriginal people fish, hunt and trap to make a living. This
is because the make up of the land lends itself to this lifestyle.
o In the south the land lends itself to cattle farming and ranching.
o In central region the aboriginal people are very urbanized and live centers such as
Ssaskatoon.
Aboriginal cultures have a strong relationship and view of the land. Land is the life giving life force
needed by all for survival, and nourishment. Identify ways in which Traditional First Nations
peoples interact with the land. (Appendix 2) the following are teachings to explore:
o Offerings
o Pipe and the Pipe Ceremony
o Hunting Practices
o The families and communities found ways of using as much of the animal as possible for
different uses. The buffalo was most commonly hunted by the plains Indians; Appendix 18
identifies ways in which many buffalo parts were used.
Medicine Wheel
Make reference to Elder Mary Lee’s interdependence activity from the four directions website by
visiting the following website: http://www.fourdirectionsteachings.com/resources.html accessed on
06/15/11
The Spirits of Fire, Air, Water, Rock
These entities are living with spirits as they are essential for survival.
Traditionally it was strongly believed by Aboriginal peoples that land could not be given away or
sold to others as it does not belong to one person or entity, it is its’ own entity, mother earth.
Identify the different views of First Nation peoples and the government in relation to land and the
signing of the treaties. ( Appendix 7)
Today we have local environmental issues that affect our communities. Traditionally First Nation
cultures did not have to worry about conservation. Their strong beliefs influenced their practices
and behaviour towards the land. To learn more about their beliefs and practices got the following
resources.
o The Sacred Tree (Judie Bopp, Michael Bopp, Lee Brown, Phil Lane Jr, 2004)
o Treaty Essential Learnings We are all Treaty People (Office of the Treaty Commissioner,
2008)
Appendices Table of Contents
Appendix 1 Invitation of an Elder
Appendix 2 First Nations and the Land
Appendix 3 Oral Tradition and Elders
Appendix 4 Wind Power
Appendix 5 Significance Pipe Ceremonies
Appendix 6 Mother Earth Medicine wheel, life cycle
Appendix 7 Earth, Water, Air, Sun/Fire and Rocks as Living Factors in an Ecosystem
Appendix 8 First Nations and the Land
Appendix 9 Ceremonies
Appendix 10 Were Native People Aware of the Milky Way Galaxy?
Appendix 11 First Nations Astronomy - seeing the Cree and Ojibway Sky
Appendix 12 Petroglyphs
Appendix 13 the Sun Dance
Appendix 14 Bighorn Medicine Wheel
Appendix 15 Moon Tales
Appendix 16 Trees and Their Uses
Appendix 17 Weather legends Appendix 18 The Buffalo
Appendix 1 The Invitation of Elders
The following information is reprinted from the Saskatchewan Education Evergreen Curriculum website
(http://www.sasked.gov.sk.ca/docs/native10/invit.html).
All cultures are enriched by certain valuable and unique individuals. Such individuals possess a
wide range of knowledge - knowledge that once shared, can expand students' insight beyond the
perspectives of the teacher and classroom resources.
Indian and Métis Elders in particular are integral to the revival, maintenance, and perservation of
Aboriginal cultures. Elder participation in support of curricular objectives develops the positive
identity of Indian and Métis students and enhances self-esteem. All students may acquire a
heightened awareness and sensitivity that inevitably promotes anti-racist education. It is
important to note that the title Elder does not necessarily indicate age. In Aboriginal societies,
one is designated an Elder after acquiring significant wisdom and experience.
When requesting guidance or assistance there is a protocol used in approaching Elders, which
varies from community to community. The district chiefs' office, tribal council office, or a
Reserve's band council or education committee may be able to assist you. Prior to an Elder
sharing knowledge, it is essential that you and your students complete the cycle of giving and
receiving through an appropriate offering. This offering represents respect and appreciation for
knowledge shared by and Elder. One must ascertain the nature of the offering prior to an Elder's
visit as traditions differ throughout Aboriginal communities. In addition, should your school (or
school division) normally offer honoraria and/or expense reimbursement to visiting instructors it
would be similarly appropriate to extending such considerations to a visiting Elder.
To initiate the process of dialogue and participation, a letter should be sent to the local band
council requesting Elder participation and indicating the role the Elder would have within the
program. The band council may then be able to provide the names of persons who have the
recognized skills that would meet your specific needs. It is recommended that prior consultation
occur with the Elder to share expectations for learning outcomes.
Friendship Centres across the province are active at the community level and often present
cultural workshops and activities in co-operation with Elders and other recognized resource
people. Teachers and schools may wish to contact the following organizations and institutions in
Regina:Gabriel Dumont Institute of Metis Studies and Applied Research
3737 Wascana Parkway
Regina, SK S4S 0A2
(306) 347-4100
Saskatchewan Indian Federated College
College West, University of Regina
Regina, Sask. S4S 0A2
(306) 584-8333
http://www.saskschools.ca/curr_content/aboriginal_res/supplem.htm#talk
Appendix 2 First Nations Relationship with the Land
The First Nations were well adapted to the natural environment: they were
knowledgeable about the geography of the land; they were experts at hunting, trapping and gathering
food; they knew how to survive the harsh winters; they had a special relationship with the land and they
respected all living things. As natural conservationists, they used only what was necessary for survival
and did not abuse the land, nature or the environment.
First Nations peoples used plants, animals and other resources carefully so that their children and
grandchildren would be able to use them as well. They cared for these resources as a way of respecting
the land which they believed the Creator gave them; therefore, they treated the resources and took
what it had to offer as gifts. First Nations peoples realized their relationship to the land gave them the
big responsibility of caring for the natural resources.
Their nomadic lifestyle enabled the land to replenish and rejuvenate after they had occupied the area.
The land and its’ resources provided their physical, spiritual, emotional and mental needs. The land and
all of its’ forces were living with spirits as they were needed for survival. First Nations people believe in
the spirits and would celebrate and pray to the spirits for guidance and thanks.
The land is not considered a possession that people can possess but a gift to be used and shared with the upmost respect and humility. Discuss with students how First Nations peoples did not view the land as theirs to sell or keep as did the Newcomers, land was a gift, to be respected and taken care of, not something they could sell or give away (see sovereignty in Teaching the Treatys Teacher Manual)
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 3, pp. 25-30
(Office of the Treaty Commissioner, 2008)
First Nation Ceremonies and Traditions with the Land
Sundance
Raindance
Vision Quests
Hunting and Gathering
Burial and Death
Feasts and Gatherings
Tobacco Offerings
The Four Sacred Plants
Appendix 3 Oral Tradition and Elders
Oral history is a way to store knowledge and pass it along by word of mouth. Legends
and stories are part of the oral history of First Nations peoples. These stories have many
themes: the creation, trickster and animal stories that teach about the beliefs and values
of these cultures. They are entertaining, humorous and easy to understand. They tell about
the world of animals, plants, the sky and the universe. Stories differ from nation to nation
but have similarities, too. First Nations cultures have their own languages, traditions and
customs that are learned through storytelling and ceremonies.
The Elders in First Nation cultures are usually the ones who tell these stories. Elders
are very important in First Nation cultures because they are wise and knowledgeable about
their traditional teachings and spiritual ceremonies. They taught children how to live in
balance and harmony with the environment. The Elders told stories to the children so they
could learn the beliefs and values of their cultures. Many First Nations Elders continue to
pass on these teachings and ceremonies today.
(accessed 11/04/09) http://www.otc.ca/TEACHERS/TTIC_K6_and_TELS/
Within First Nations societies, storytelling is an important developmental and
educational tool, and is a central characteristic of their rich oral traditions. Legends, stories
and teachings, which remained intact, were passed down from generation to generation
over thousands of years. Storytelling was not only used as an important instructive tool, it
was also a means of entertainment during the long winter season.
The stories include prayers, songs and dances, which also have a type of story in them.
Some stories provide practical instruction on traditional living, such as food preparation,
child rearing, friendship, love, hunting routes, bird migrations, family lineage, and
prophecies that describe major ecological and spiritual events.
First Nations peoples give great honour to their ancestors because without them, there
is no gift of life. One of the most important and common themes is creation stories, which
explain how life began on Earth and how each First Nation came to be. Each story is part
of a greater whole, providing the particulars on spiritual, emotional, mental and physical
teachings – in particular the “natural laws” that remain inherent in traditional teachings
and tell how to live in balance with creation.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 3, p. 31
(Office of the Treaty Commissioner, 2008)
Among Native North American cultures there were certain stories that were usually told at specific
times of the year. Northeastern Indians told stories during the long cold season between the first and
last frosts. Although you may not be able to restrict your use of these stories to this period of time, it is
good to point out to children the traditional storytelling seasons.
Keepers of the Animals, pg. 10 (Caduto & Bruchac, 1997)
Drums are often used to tell stories, many elders that use a drum with first light some sweetgrass and
with the smoke they will smudge the four directions, the drum and himself. Smudging will enable to
storyteller to give good, honourable stories. Legends and stories are traditionally told in the cool
months as Mother Earth prepares for the long sleep of rest and rejuvenation and as the animals prepare
for hibernation and migration.
Ferguson Plain, Grandfather Drum (Plain, 1994)
“Of Science and Indian Myths” from Keepers of the Earth (Bruchac, 1988) is a legend that
explains the origin of storytelling.
Characteristics of Oral Tradition Taken from Treaty Essential Learnings We Are All Treaty People by Office of the Treaty Commissioner
(2008) – pp. 42-43
Characteristics of Oral Tradition
Oral tradition transmits the First Nations’ worldviews, including the values, beliefs and the “essence” of
the nations.
Oral tradition requires the ability to listen and understand.
Oral traditions are repetitious so teachings can be understood and will not be lost.
Oral traditions encompass values, customs, beliefs, traditions, songs, ceremonies, history and
information about events.
Oral traditions are still practised today by Elders who pass on important wisdom and knowledge that are
invaluable to the culture, language and spirituality of their people.
Elders acknowledge the source of oral history.
Oral traditions were shared only if they imparted accurate information.
Oral traditions follow strict laws of respect.
pp. 42-43, Treaty Essential Learnings We Are All Treaty People (Office of the Treaty Commissioner, 2008)
Appendix 4
August 18, 2008
SkyPower teams with Beardy’s and Okemasis First
Nation to build massive wind farm PRINCE ALBERT, Sask.
A Toronto company is teaming up with a Saskatchewan reserve to create a
massive wind farm.
The Beardy’s and Okemasis First Nation and SkyPower plan to build five wind
towers on land currently being leased out to farmers.
Chief Rick Gamble said the farmers won’t be affected by the project because the
towers will only take up minimal space on the land near Dafoe, Sask.
It is estimated the wind farm could add as much as $300,000 annually to the
band’s revenues when the power that is generated is sold to SaskPower.
SkyPower is covering the initial cost of the installation of the wind towers and will
be splitting the proceeds with the band.
Gamble said they are also happy about the fact they will be making clean energy.
“It is something our elders would agree with,” he said. “
While they see the benefit to the environment as an asset, he still sees the
revenue as the bigger advantage.
Gamble said four months ago SkyPower put up test towers to see if the wind would
be strong enough at the Dafoe farm.
They found it was and construction and placement of the wind towers is projected
for 2010.
Canadian Press, Daily Commercial News and Construction Record, “SkyPower teams with Beardy’s and Okemasis First Nation to build massive wind farm”, August 18, 2008. Accessed on 06/10/11. Retrieved from: http://dcnonl.com/article/id29922
Appendix 5 Significance of the Pipe
When treaties were made between the British Crown and the Cree, Dene, Saulteaux and Nakota nations
in Saskatchewan, the promises made by both parties were solemnly agreed to in two ways:
1) The British Crown agreed to the treaties through the signing of written legal
documents. The signing of legal documents also indicates that treaties are considered more than mere
promises by the Canadian government because the courts of the land uphold these agreements.
2) The First Nations peoples conducted a spiritual ceremony, the pipe ceremony. A sacred pipe
ceremony was performed at the time of treaty signing which signified that the promises were made
between the First Nations and the British Crown with the Creator as witness. This is why First Nations
peoples consider treaties to be more than promises. Both parties agreed.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Kindergarten, pp. 31-32
(Office of the Treaty Commissioner, 2008)
Many nations have their own practices of sealing agreements, and ensuring truthfulness and honesty in
discussing matters based on their cultural customs and practices. Some cultures require an oath and/or
handshake to guarantee that a person will tell the truth of a matter. Other cultures require swearing on
an object to prompt the act of truthfulness. First Nations peoples, since time immemorial, have utilized
the smoking of the pipe as a means to discuss important agreements or decisions that will be made
between the peopleinvolved and the Creator.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 2, p. 26
(Office of the Treaty Commissioner, 2008)
The pipe is sacred to First Nations peoples because of its connections with all Creation.
Parts of the Peace Pipe Connection to all Creation
Bowl Mother Earth
Stem Plant life, small life forms, two and four legged animals
Buffalo Fur Two and Four legged animals
Mallard Duck Feathers The Water and Sky Life Forms
Four Coloured Ribbons The Elements Used in Ceremonies
Tobacco Spiritual Plant including sage, cedar, and sweetgrass.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 2, p. 27
(Office of the Treaty Commissioner, 2008)
Appendix 6 Mother Earth: The Circle, Medicine Wheel, Life
First Nations peoples believe that everyone is responsible for treating the earth, animals and plants with
great respect and honour because these entities provide humans with the food and shelter they need to
live. Many things in nature occur in circular patterns and are comprised of four elements. First Nations
peoples believe the number four is sacred because of the four elements found in the entities of Circle of
Life or the Medicine Wheel. They believe everything has a spirit, from the tiniest insect to the largest
rock. All creation is included in the circle. Nothing or no one is excluded.
First Nations peoples believe that all things were given to them by the Creator. Many things have a
circular pattern and are part of the Circle of Life. The number four shows up in many natural elements
that we live with every day. First Nations peoples believed the Creator blessed them with this sacred
number because many gifts given to them occur in fours:
The four elements of the universe: fire, water, air and the earth
The four directions: east, south, west and north
The four seasons: spring, summer, fall and winter
The four entities above the earth: the sun, moon, sky and stars
The four entities that breathe:
Insect Life
Water and Sky Life
Two- and Four-legged Land Life
Humanity
The four stages of human life: child, adolescent, adult and elder.
The identity of First Nations peoples was embedded in the natural environment where they depended
upon nature for their existence; this produced their cultures and lifestyles.
They lived by the “natural laws” set out by the Creator. These laws ensured that all creation would live
in balance and harmony as long as humans take only what they need to live. This would ensure the
survival of humans. The historical First Nations lifestyle was wholly dependent upon the land for every
aspect of their existence. This closeness to the land shaped the identity and character of the nations,
communities, families and individuals. When using the Earth’s gifts offerings and prayers were made to
show thanks and assure the ability to replenish.
Empowering the Spirit II, (Elliot, 2004) pg. 3, and Empowering the Learner 2, (Hawker, 2005) pg.5
Appendix 7
Earth, Water, Air, Sun/Fire and Rocks as Living Factors in an Ecosystem
Many Aboriginal cultures recognize four basic elements which sustain life: air, water, earth, and fire. The
ancient Greeks also identified these four basic elements of life. These elements often have a spiritual
significance. Each may be represented by a special colour and a particular direction. These vary among
different people.
Dave Glaze, page 7, Boreal Forest (Glaze, 1991)
It is because of the belief of their spiritual significance that the elements are considered living factors.
Aboriginal People have ceremonies that celebrate the elements. These celebrations/ceremonies are
believed to help with the survival of their nation. For example, the sundance, raindance and other songs
like the ‘stone spirit song’ were opportunities for First Nations People to communicate with the spirits
and ask for guidance and seek prayer.
Within a sweat ceremony rocks and their spirit are used to help the spiritual journeys of members in
attendance. A rock that has not been used in sweat is strong and firm unbreakable to human strength.
The same rock will be used in many sweats until the spirit has left. Spirits have left when the rock is able
to be broken by human strength with little force. A rock song can be sung at the end of a sweat as way
of communicating thanks to the rock for giving heat and giving up its spirit.
In this view, there is no distinction between living and non-living (biotic and abiotic) factors in an
ecosystem. All four elements and their countless organizations into life forms are part of life. For
example, a rock is sometimes thought to be abiotic(non-living). But, as the rock breatks down, particles
and minerals are absorbed by plants or animals. The rock becomes part of the plant or animal and
contributes to the health and life of the organism.
Dave Glaze, page 8, Boreal Forest (Glaze, 1991)
Rocks are the wisest, they’ve seen a lot; fires, drought, battles…they posses a lot of knowledge that is
why they are the grandfathers used within a sweat.
The elements
It is good that you never forget about the Creator, Grandfather Moon, who watches over us from above
and Mother Earth, who we all survive from. Everyday the Father Sun watches over us as he travels
around this earth. The wind also protects us. Everything that is not good is blown away. This is what is
going to take us a long ways. A person should not dislike the wind; he is there to protect us, that is his
work. Each new day, Father Sun watches over us as we walk along Mother Earth’s surface. At night
Grandfather Moon comes out, he looks after us the whole night.
Elder Albert Morningchild taken from Voice of Our Elders (Millar, 2006) Compiled by Marlene Millar
Water
Firs Nations used water for cooking and washings, and as an essential ingredient in remedies and
cures. They also used water to manipulate leather, wood, and used water to soften porcupine
quills. All First Nations looked upon water as a vital, living element in their environment. Water,
as a living entity, occupied an important place in the oral histories and sacred stories of each First
Nation.
(Minister of Public Works and Government Services Canda, 1999)
Appendix 8 First Nations and the Land
First Nations peoples have a deep connection with all life forms on Mother Earth
provided to them by the Creator. They believe(d) the Creator gave them “natural
laws” that ensured they would live in balance and harmony with all of creation.
First nations peoples had deep respect for the land, the plants and animals, for
these entities provided everything they needed to live. These nations gave thanks
every day for all of creation through spiritual ceremonies in the form of prayers.
Feasts, pipe ceremonies, lodges, songs and dances.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 1, p. 14
(Office of the Treaty Commissioner, 2008)
The First Nations were well adapted to the natural environment: they were
knowledgeable about the geography of the land; they were experts at hunting,
trapping and gathering food; they knew how to survive the harsh winters; they
had a special relationship with the land and they respected all living things. As
natural conservationists, they used only what was necessary for survival and did
not abuse the land, nature or the environment.
First Nations peoples used plants, animals and other resources carefully so that
their children and grandchildren would be able to use them as well. They cared
for these resources as a way of respecting the land which they believed the
Creator gave them; therefore, they treated the resources and took what it had to
offer as gifts. First Nations peoples realized their relationship to the land gave
them the big responsibility of caring for the natural resources.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 3, p. 27
(Office of the Treaty Commissioner, 2008)
First Nations peoples are spiritual in nature. The Creator provided many spiritual
ceremonies to First Nations peoples so they would be able to show their
appreciation and spiritual connection to him. These ceremonies are carried out in
recognition of certain life achievements and events which have special
significance. Ceremonies are a means of showing respect and gratitude to the
Creator, to others and to the natural world.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 2, p. 26
(Office of the Treaty Commissioner, 2008)
First Nations peoples only use what was needed from the land. In recognition of
thanks an offering would be made back to Earth. Offerings are made during
hunting and gathering of different plants and foods. Most commonly used as an
offering was tobacco. As plants and animals were taken from the Earth tobacco
was offered with a prayer of thanks in which it is believed that the offering and
prayer would please the Earth and the resources and allow for replenishing to
take place.
Appendix 9
Ceremonies
First Nations peoples are spiritual in nature. The Creator provided many spiritual ceremonies to
First Nations peoples so they would be able to show their appreciation and spiritual connection
to him. These ceremonies are carried out in recognition of certain life achievements and events
which have special significance. Ceremonies are a means of showing respect and gratitude to
the Creator, to others and to the natural world.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 2, p. 26
(Office of the Treaty Commissioner, 2008)
Each of these ceremonies are further summarized at Vancouver Coastal Health
http://aboriginalhealth.vch.ca/terms.htm Go to “Aboriginal Health Aboriginal Terminology”
accessed on 04/01/10
Opening Prayer
Work
Give Away
Feast
Prayers
Elders
Four Directions
The Medicine Wheel
Smudge
Four Main Plants
Talking Stick
Healing Circle
Eagle Feathers
Sweat Lodge
The Pipe Ceremony
The Sun Dance
Fasting
Pow-Wow
Giveaways
Winter Ceremonies
Potlatch
Naming Ceremony
Witness Ceremony
Burning
For Seasonal ceremonies and moon ceremonies see resource Keepers of Life by Michael J.
Caduto and Joseph Bruchac and The Learning Circle Classroom Activities on First Nations in
Canada Ages 4-7 http://dsp-psd.pwgsc.gc.ca/Collection/R32-195-2000-1E.pdf and
http://dsp-psd.pwgsc.gc.ca/Collection/R32-195-2000-2E.pdf
Appendix 10 Were Native People Aware of the Milky Way Galaxy?
Smith, Murray R. (1984). Astronomy in the Native-Oriented Classroom. Journal of American
Indian Education, Volume 23, Number 2. Accessed on 13/26/10. Retrieved from
http://jaie.asu.edu/v23/V23S2ast.html
Background Information and Objectives The Milky Way is a huge collection of stars that is shaped like an enormous pinwheel. Our sun is located approximately two-thirds from the center of the Milky Way Galaxy. Astronomers believe that the whole galaxy is rotating and expanding. However, since the distances are so great that these changes in position are not noticeable for tens of thousands of years. In the night sky the Milky Way appears as a band of stars from horizon to horizon.
Skidi Pawnee: The Milky Way was said to be the ghost pathway of the departed spirits--divided in two, one for those who died of natural causes and the other for those who died prematurely, as in battle. (see Note 2) The stars of the east were male stars, and the greatest among them was a red star, known as Morning Star. It was his duty to drive the other stars westward . . . (see Note 3) Stars considered to be stationed in the west were female; most important was the bright white, Evening Star . . . (see Note 4)
Students should be asked to compare the two views of the Milky Way Galaxy. In the two observations, what are the similarities and what are the differences. Materials
One large piece of art paper per student (could be black) Chalk or crayons per student
Operations After reading the above information with any additions provided from the library, have the students draw the Milky Way Galaxy. Have each student then present to the class his/her interpretation. Evaluation and Interpretation Evaluation of such an activity is usually informal as all answers should be accepted. Students should be encouraged to elaborate on their understanding.
Constellation Cans Background Information and Objectives Both the Greeks and the Indians saw shapes among the stars. Although usually one only hears of the Greek interpretation, the Skidi Pawnee interpretation is just as valid.
Also near the Star-Which-Does-Not-Move (North Star) were two stretchers, illustrating how the people should transport their sick and dead. These are the Dippers. (see Note 5: Ursa Major, Ursa Minor) Casseopia formed a rabbit. (see Note 6) Three stars, or perhaps two sets of three with an additional member were called the Deer Stars (see Note 7). These were believed to coincide with the belt stars of Orion.
Materials To make a simple constellation, you need the following:
small tin can hammer nails of different thicknesses (about 5) flashlight constellation discs (found at end of article) scissors
Operation Cut out a constellation disc and place it on the bottom of a can. Punch holes in the can at the positions marked for the stars. For larger stars use larger nails, and for smaller stars use smaller nails to indicate the relative brightnesses of the stars. Place the flashlight inside the can. When the room is darkened the image of the "stars" can be projected on the wall or ceiling. Students can project a large number of different constellations at one time on the wall and with the aid of a star chart, they can simulate the sky with the constellations in the proper places in the sky. Note: "0" is a small star and "3" is a large star on the following diagrams. Evaluation and Interpretation Allow each student to create the constellation of his choice. Evaluate the end product on how well the students can project their chosen constellation.
Travels of the Big Dipper (Stretcher)
Background Information and Objectives
In this exercise the students will learn that this constellation changes its position throughout the year and its shape
through time. It is believed that some archaeological sites can be dated by comparing relative positions of stars in
charts to their movement and present positions. The Indians correctly described the apparent motion of Venus, how it comes evening after evening farther up the western sky until it is half
way from the sun to the zenith, then to go slowly back past the sun and to appear west of the sun in the morning. (see Note 9)
Materials
Each student should receive one copy of diagrams #3 and #4.
Operation
On diagram #3 have students sketch the Big Dipper (Stretcher) in March and June. Secondly, have students sketch
the Big Dipper (Stretcher) as it appeared/will appear 10,000 years ago and 150,000 years from now.
Evaluation and Interpretation
Evaluate the neatness and accuracy of each student's sketches before entering them into their notebooks.
How did Indians Study the Heavenly Bodies?
Background Information and Objectives
There is evidence that Medicine Wheels were used to keep track of certain astronomical phenomena. Medicine wheels consist in general of a central circle of rock pile (the hub) from which lines of rock radiate like spokes. Often associated with
the wheels are other piles of rock (or cairns) and occasionally one or more concentric circles. (see Note 12)
The largest number of known medicine wheels are found in the prairie provinces of Canada; at least thirty are known in Alberta and ten in
Saskatchewan. (see Note 13)
These sites are mostly on hilltops or mesas in the open and are constructed of rocks piled in rows, with a centre
cairn. In the few which have been investigated, the main spoke coincides with the summer solstice. The summer
solstice occurs when the sun reaches its most northerly point, directly overhead at the Tropic of Cancer. Other
significant astronomical phenomena could then be plotted in the greater circle or rocks. Some of the sites consist of nothing but the cairn. These large central cairns often have a ring or rings about them, 5 to 30 meters in diameter
and roughly circular. The number of spokes varies, and we found examples with almost any number, including one on one. (see Note 14)
The age of these structures is unknown, which adds to the mystery.
Materials
One set of cut planets and stars
Several pebbles for each student
Glue and a piece of cardboard, 30 cm. X 30 cm.
Operation
Tape the planets and stars about the classroom. Have the students construct their rock circles by gluing rocks to their
cardboard. Each student will then glue in the spokes aligned to a star, or planet, etc. By doing this they will make
replicas of the Medicine Wheels.
Evaluations and Interpretations
Have the students compare their replicas. A short spoke could mean the "star" appears almost overhead, while a long
spoke could mean the "star" is almost at the horizon.
Once the activity is completed, the students compare their models. The comparison would reflect distances and
angles of observation. A similar comparison can be made of the Medicine Wheels found at Moose Mountain,
Saskatchewan, and between Sheridan and Lovell, Wyoming.
Notes 1. Longboat, Dianne, "Indian Education; What Are the Answers," Ontario Indian, Volume 4, Number 10, October
1981.
2. Chamberlain Von del, "Skidi Pawnee Charts of the Heavens," Ontario Indian, Volume 4, Number 8, August
1981, p. 55.
3. Ibid, p. 32.
4. Ibid, p. 32.
5. Ibid, p. 55.
6. Ibid, p. 55.
7. Ibid, p. 56.
8. Greenstone, Sid and Smith, Murrary, "Intermediate Astronomy," Department of Education of Manitoba, 1181
Portage Avenue, Winnipeg, Manitoba.
9. Op. cit., Chamberlain, Von del, p. 54.
10. Op. cit., Greenstone, Sid and Smith, Murray.
11. Ibid.
12. Eddy, John A., "Medicine Wheels and Plains Indian Astronomy," Ontario Indian, Volume 5, Number 1, January
1982, p. 15.
13. Ibid, p. 52.
14. Ibid, p. 53. Murray R. Smith holds a M. Ed. degree in science and education from the University of Manitoba. At present he is a consultant for the science and
mathematics curriculum at the Frontier School Division, Dauphin, Manitoba.
Smith, Murray R. (1984). Astronomy in the Native-Oriented Classroom. Journal of American Indian
Education, Volume 23, Number 2. Accessed on 13/26/10. Retrieved from
http://jaie.asu.edu/v23/V23S2ast.html
Appendix 11 First Nations Astronomy
To view images follow the link below:
First Nations Astronomy - seeing the Cree and Ojibway Sky
Jane Houston Jones Random thoughts about LA and the rest of the universe http://jane.whiteoaks.com/2009/10/13/first-nations-astronomy-seeing-the-ininewuk-cree-and-ojibway-
sky /
Appendix 12
Petroglyphs
Petroglyphs are images that are carved into stone. Animal bones, antlers, or stones were
sometimes used to carve into hard rock. Along with images of animals that were found in the
area, some petroglyphs contain characters from traditional Native stories.
A Native American Thought of It by Rocky Landon with David MacDonald pg. 33
Google: “Eye of God” by NASA Hubble Telescope
Appendix 13 – the Sun Dance
THE PLAINS INDIANS :
THE SUN DANCE
THE BLACKFOOT SUN DANCE
The Sun Dance lodge was built by erecting a central pole hung
with offerings to the Great Spirit. This was surrounded with a circle
of 10 more poles. Leafy branches covered the top. The dancers
consisted of a few men who fasted and have prayed. Sharp
skewers (thin sticks) pierce the skin of the dancers' back and
chest. Ropes were tied from the skewers to the center pole. They
danced in the sacred circle around the center pole . The dancers
try to break away from the center pole to end the dance.
ANOTHER VERSION OF THE SUN DANCE
The camp was set up in a circle of teepees. A tree was cut and
set up in the center of the space to be used for the dance.
Colored cloth offerings were fastened to the top of the pole to
represent the prayers of the people. People danced around in a
circle to the beating of drums, gazed up at the sun and blew
bone whistles. Men tied ropes to sticks which were stuck through
the skin of their chests or backs. As they danced, they kept
pulling back until the sticks tore through their skin. It was
considered a great honor to be a part of this dance.
http://www.saskschools.ca/~gregory/firstnations/sund.html accessed on 06/15/11
Appendix 14 Bighorn Medicine Wheel and Astronomical Alignment
The information below is Courtesy of SOHO (webpage) consortium. SOHO is a project of
international cooperation between ESA and NASA.
http://solar-center.stanford.edu/AO/bighorn.html accessed on 03/26/10 at 11:33 a.m.
To view the information with images please follow the link:
Stanford Solar Center, Ancient Observatories, Timeless Knowledge, Native American
Connections, “Big Horn Medicine Wheel”, 2008. Accessed on 03/26/10. Retrieved from
http://solar-center.stanford.edu/AO/bighorn.html
Bighorn Medicine Wheel
On top of the Bighorn Range in Wyoming, a
desolate 9,642 feet high and only reachable during
the warm summer months, lies an ancient Native
American construction -- an 80' diameter wheel-
like pattern made of stones. At the center of the
circle is a doughnut-shaped pile of stones, a cairn,
connected to the rim by 28 spoke-like lines of
stones. Six more stone cairns are arranged around
the circle, most large enough to hold a sitting
human. The central cairn is about 12 feet in
diameter and 2' high.
3-D Tour of Medicine Wheel
mov format mpg format wmv format
Medicine Wheel Virtual Tour -NEW!
Map and Views of the Wheel and Mountain
Satellite View
The Medicine Wheel is located in the Bighorn Mountains in
Wyoming, USA, off highway 14A. Elevation: 9,642 feet.
Latitude: 44 degrees 49' 32" N.; longitude: 107 degrees 55'
15" W.
If you stand or sit at one cairn looking towards
another, you will be pointed to certain places on
the distant horizon. These points indicate where
the Sun rises or sets on summer solstice and where
certain important stars rise heliacally, that is, first
rise at dawn after being behind the Sun. The dawn
stars helped foretell when the Sun ceremonial days
would be coming. The area is free of snow only for
2 months -- around the summer solstice.
The wheel has 28 spokes, the same number used in the
roofs of ceremonial buildings such as the Lakota Sundance
lodge. These always includes an entrance to the east, facing
the rising Sun, and include 28 rafters for the 28 days in the
lunar cycle. The number 28 is sacred to some of the Indian
tribes because of its significance as the lunar month. In
Bighorn's case, could the special number 28 also refer to
the helicial or dawn rising of Rigel 28 days past the Solstice,
and Sirius another 28 past that? (More below.)
Prayer offerings are left at Medicine Wheel, even now.
Construction:
The wheel was constructed by Plains Indians between 300-800 years ago, and has been used and maintained by
various groups since then. The central cairn is the oldest part, with excavations showing it extends below the wheel
and has been buried by wind-blown dust. It may have supported a central pole. The star alignments are most
accurate for around 1200 AD, since slight changes in the Earth's orbit have caused perturbations since. The solstice
alignments remain accurate today.
The Bighorn wheel is part of a much larger complex of interrelated archeological sites that represent 7000 years of
Native American adaptation to and use of the alpine landscape that surrounds Medicine Mountain. Numerous
contemporary American Indian traditional use ceremonial staging areas, medicinal and ceremonial plant gathering
areas, sweat lodge sites, altars offering locales and fasting (vision quest) enclosures, can be found nearby.
Ethnohistoric, ethnographic, and archeological evidence demonstrates that the Medicine Wheel and the surrounding
landscape constitute one of the most important and well preserved ancient Native American sacred site complexes in
North America. Between 70 and 150 wheels have been identified in South Dakota, Wyoming, Montana, Alberta, and
Saskatchewan.
Astronomical Alignments:
In 1974, an archaeoastronomer named Jack Eddy visited this Medicine Wheel and studied its alignments, that is, its
arrangements of rocks, cairns, and spokes. He found the arrangements point to the rising and setting places of the
Sun at summer solstice, as well as the rising places of Aldebaran in Taurus, Rigel in Orion, and Sirius in Canis Major -
- all bright, important stars associated with the Solstice. Later another astronomer, Jack Robinson, found a cairn
pair that marked the bright star Fomalhaut's rising point with the Sun 28 days before solstice.
Sighting from cairn E through the center hub (which may have supported a pole) marks the summer solstice
sunrise. Sighting from C through the center marked the equivalent solstice sunset.
Standing at cairn F, one could sight the once-yearly dawn, or heliacal, risings of the key stars Aldebaran, Rigel, and Sirius, which play symbolic roles in an ancient Cheyenne Massaum ceremony and are also important stars in the sacred Lakota circle constellation "The Animal".
The dawn or heliacal rising of a star is important because it pinpoints a date exactly. This is the day a star is first seen, just before dawn, after it has been behind the Sun for an entire season. From about 1200 AD to 1700 AD, these 4 stars would have acted as solstice markers for the Native Americans - Fomalhaut (F to D) would rise 28 days before the Summer Solstice, Aldebaran (F to A) would rise during the 2 days just before the solstice, Rigel (F to B) would rise 28 days after the solstice, and Sirius (F to C) 28 days after that, at the end of August and hence marking the end of summer and time to leave the mountain.
View the Sun rising at Medicine Wheel View heliacal (dawn) risings of these stars
For more details on the astronomical alignments, see Petroform Astronomy.
Image Credits:
Banner by Troy Cline, GSFC.
Medicine Wheel sunset photograph by Tom Melham.
Keyhole video developed by Professor Philip Scherrer. Keyhole2 PRO, movie maker, data importer, and high sppeed printer modules provided thanks to Jack Veenstra and Dennis Reinhardt of Keyhole-Google.
Medicine Wheel color photo by Richard Collier, Wyoming State Historic Preservation Office. Used with permission.
Cairn and prayer offerings photos by Deborah Scherrer.
Map and photographic views by Steven Dutch, Natural and Applied Sciences, University of Wisconsin - Green Bay
Satellite photo from TerraServer USA
From original diagram by Jack Eddy
Alignment diagram copyright (c) 2002 Boissevain Community Archives and Moncur Gallery. All Rights Reserved.
The information above is Courtesy of SOHO (webpage) consortium. SOHO
is a project of international cooperation between ESA and NASA.
Stanford Solar Center, Ancient Observatories, Timeless Knowledge,
Native American Connections, “Big Horn Medicine Wheel”, 2008.
Accessed on 03/26/10. Retrieved from http://solar-
center.stanford.edu/AO/bighorn.html
Appendix 15 Moon Tales
Creation of the Stars
Long ago, people explained the riddles of the Moon with stories. In Transylvania
people believed the Sun was a king and the Moon was his brother. The Sun
married a woman with golden hair and the Moon married a woman with silver
hair. Their children were the stars.
Day and Night
The Sun thought the universe was too crowded so he decided to kill the children.
But the Moon stopped him. That made the Sun so mad that he started chasing
the Moon around the sky - and he’s never stopped.
Creation of the Moon
People in Papua New Guinea explained where the Moon came from with this
story: There was only one old woman who knew the secret of fire. Whenever
anyone needed fire she went into her hut and brought some out. One day some
curious boys waited until the old woman left her hut. They sneaked inside and
lifted the lid of a pot in the corner.
The Moon jumped out of the pot and leaped up onto the roof. As the boys
followed, it jumped to the top of a coconut tree. One boy grabbed the Moon, but
it was so slippery it slid away and flew higher and higher into the sky. It’s still
there and you can see the boy’s fingerprints all over it.
Craters on the Moon
Here is a legend from Africa:
Long ago the Moon did not shine and it was jealous of the Sun with its bright rays.
So one day, when the Sun was on the other side of the Earth, the Moon stole
some of its light. The Sun was so mad that it splashed the Moon with mud. You
can still see those spots today!
Starting with Space The Moon by Paulette Bourgeois pgs 5 & 15
Appendix 16 Trees and Their Uses
Cree Uses
Birchbark
Teepees and wigwams constructed from small birchbark saplings.
Dishes and utensils such as spoons
Bows and arrows
Frame for Snowshoes
Fame of drum
Sculptures and carvings
Carving knife handles
Masks used usually for ceremonies
Birchbark biting
baskets
Bark use to make containers for dried berries, grains, and meat.
Canoes
Metis Uses
Pine Trees
Logs were dried and peeled to use for their log houses
Split logs where used for wood shingles or sod
Narrow logs cut into poles and used for drying hides and storing food
Bed frames
Floor
Furniture such as tables, chairs
Birch bark containers
Travois
York Boats
Red River Carts
APPENDIX 17 Weather legends
The legends below have been accessed from:
First Nations Weather, Prepared by Lua Young for the Saskatchewan Indian Cultural
Centre and the Western Development Museum, September 2003.
Retrieved from:
http://www.wdm.ca/skteacherguide/SICCResearch/FNWeather_TeacherGuide.pdf
Nêhiyaw Atayokêwina [Cree Legends] Stories of Wîsakecâhk Môstos, The Buffalo and
Sihkos, The Weasel (Predicting Weather) Stan Cuthand
A story about Wîsakecâhk showing how the earth and animals can show people what the
weather is going to be like
It was a very hot summer day, and Wîsakecâhk was hungry, as usual, and was trying to find
something to eat. It was the time of the year when the spear grass was very sharp and the
buffalo were very fat. As Wîsakecâhk sat singing songs to himself, he saw a big fat Môstos
(buffalo) grazing on the bank of a marsh. He was planning a way to kill the buffalo. As he sat,
Sihkos, the Weasel came hopping merrily along. Wîsakecâhk asked Sihkos if he had any idea
on a way to kill Môstos. “No, no, I don’t, and I’m not staying to have you play any tricks on
me.” Wîsakecâhk promised he would never play tricks on the Weasel, for he was one of
Wîsakecâhk’s best friends among the animals. Wîsakecâhk had a plan. They gathered a nice
juicy clump of grass and Sihkos hid it. When the buffalo started chewing the grass the
Weasel jumped down his throat to his heart and bit it off. The buffalo died immediately and
Sihkos darted out, leaving his paw marks all along the animal’s throat. Because Sihkos left
his tiny paw marks along the throat of Môstos, they will be along the throats of all animals
from now on; every time men kill the animals in the fall, they will be able to foretell by the
paw marks whether the winter will be a cold or mild one. Man will be forever grateful to
Sihkos, the Weasel. This is the gift Wîsakecâhk gave to his little brother, Sihkos. Sihkos was
very happy as he left Wîsakecâhk.
Story Reference:
Cuthand, Stan, ed. Nêhiyaw Atayokêwina [Cree Legends] Stories of Wîsakecâhk. Revised
Edition. Saskatoon: Saskatchewan Indian Cultural Centre, 1988, pp 49 – 51.
http://www.wdm.ca/skteacherguide/SICCResearch/FNWeather_TeacherGuide.pdf
The legends below have been accessed from:
First Nations Weather, Prepared by Lua Young for the Saskatchewan Indian Cultural
Centre and the Western Development Museum, September 2003.
Retrieved from:
http://www.wdm.ca/skteacherguide/SICCResearch/FNWeather_TeacherGuide.pdf
Practicing the Law of Circular Interaction – First Nations Environmental and Conservation Principles. The Blizzard (Predicting Weather) Darlene Speidel
The importance of learning the signs in nature that indicate when weather is going to change, also contains an important lesson about helping out others. Instead of watching for weather change indicated by animals, Brave Bear watches the sun for a sign.
Wise men among the Dakota/Nakota/Lakota people often predicted winter by signs of nature. Brave Bear knew that an early winter was coming. All the signs pointed to it. The wild geese and ducks were flying south. The leaves on the scrub oak had turned red and the golden aspens quaked in the wind. The squirrels were storing their nuts earlier than usual. All the animals had unusually heavy fur. Then the last day of August, a circle appeared around the sun. Brave Bear knew that the circle around the sun meant snow. The next morning, when Brave Bear awakened, the ground was covered with snow. The snow fell for five days. Many of the animals were unprepared for such a blizzard. The deer, who could always find food, were hungry. The snow was so deep that the rabbits had not eaten for days. The bear had not found his place to sleep until spring. Many birds, who had not yet left for the south, found themselves trapped and unable to find food. Brave Bear had expected the storm. He had prepared for it. He cleared a spot in front of his tipi. He scattered seeds and nuts for his helpless, hungry friends. All the animals in the area hurried through the snow to the tipi of Brave Bear. There they found a feast for everyone. As wise men before him, Brave Bear knew that his people depended on nature to survive and he would always protect the animals in their time of need.
Story Reference:
Speidel, Darlene. “The Blizzard” in Practicing the Law of Circular Interaction – First Nations Environmental and Conservation Principles. Federation of Saskatchewan Indian Nations and Saskatchewan Indian Cultural Centre, Principle III, Lesson 1.
Retrieved from: http://www.wdm.ca/skteacherguide/SICCResearch/FNWeather_TeacherGuide.pdf
Appendix 18 The Buffalo
First Nations peoples had great respect for the buffalo, for it supplied many things they
needed to survive. The buffalo provided shelter, food, clothing and tools needed for daily
living. The buffalo shared every part of its being. First Nations peoples used every part of
the buffalo; nothing was wasted. First Nations peoples believed they had a special
relationship with the buffalo and they have many stories to tell about this relationship. The
buffalo remains an important part of First Nations spiritual ceremonies to this day.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 1, pg. 30
Office of the Treaty Commissioner, 2008
South Dakota State Historical Society. Accessed on 01/13/10. Retrieved from http://www.sd4history.com/Unit3/buffalouses.htm
For more information on the buffalo see http://www.sd4history.com/Unit3/buffalouses.htm
http://www.saskschools.ca/~gregory/firstnations/bison.html “the bison hunt”
http://americanhistory.si.edu/kids/buffalo/ “tracking the buffalo”
Activities for teachers and Background information
Role of buffalo
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