EngagingwithElders:ACo-createdStory

fotosfx.jpg-Treaty7FlagraisingatCalgaryCityHall

Madepossiblewithfundingby: Withthesupportof: NativeCounsellingServicesofAlberta

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1. Introduction

ThisElderProtocolprojectiscenteredonIndigenouswaysofknowinganddoing.Asthefacilitatorofthisproject,IhavebeenblessedtoworkwithourCalgarybasedElders,knowledgeholdersandpartnerCulturalMediatorstomakethishappen.Iammerelythegathererofstories,andsharethewisdomandwordswithyouinhopesoffosteringtheethicalspacewherewecanmakeourcommunitystrongertogether.–MoniqueFry,Xwchíyò:mBand,Stó:lōNationsFirstandforemost,wewouldliketoacknowledgetheCreator,ourancestorsandthosewhowillcomeafterusasprovidingthesenseofspiritandintentforthiswork.WealsowouldliketoacknowledgethatthisprojectiscentredontheTreaty7FirstNationterritoriessharedbytheBlackfootConfederacy-Siksika,Piikani,andKainai,theTsuut’inaNation,StoneyNakodaandthepeoplesoftheMetisNationwhoalsocallMohkintsistheirhome.ThisdocumentisnotmeanttobeaprescriptivepiecethatwillteachyouhowtoengagewithIndigenousEldersinastep-by-stepformat.Thisismeanttosetthestageforcommunitytobuildrelationshipsandunderstandwhateachother’srolesareinthatrelationship.Itisaverydifficulttaskthatwehavetoputthewisdomandknowledgethatwesharedincircletogetherovertheyearintowordsonapaper.GiventheuniqueanddiversemakeupofourcommunityinCalgaryandourElders,wesoughttoprovideaperspectivethathighlightstheuniversalityoftheirspirits,knowledgeandwaysofliving.OverthepastyearwebroughttogetheradiversegroupofIndigenousElders,KnowledgeKeepersandCulturalMediatorsincircletoprepareforthisdocument.Therewasmuchconversationforthefirstfewmonthsontheinitialquestionof“WhatisanElder?”.Thiswasahumblingexperiencingtowitness,andthecircleofEldersmodelledtheirteachingsandbehaviourwitheachothertobehumble,respectfulandopentolearningfromoneanother.Therewasneverasenseofhierarchyamongthecircle,andnosuperiority,onlylove,kindnessandrespect.TheroleofCulturalMediators,whichmanyIndigenouspeoplewhoworkinpredominantlynon-Indigenousagenciesorinstitutionsfindthemselvesin,isaseriousroletoundertake.Assuchinthecaseofthisproject,itisincumbentuponustoensurethattheteachingfromtheEldersarewhattheywanttoimparttothecommunitybalancedwithinadocumentthatthefunderandthecommunitythinkswillbeusefultothem.TheEldersaregratefultohavehadtheopportunitytocometogetherandshare.TheirsupportforthecommunitytodayandthecommunityofthefuturewhichincludesallCalgarians,hasresultedintheculminationofthisproject.TheElderswereclearthattheydonotbelieveapaperdocumentorguidebookissufficientforthiswork,andtheywereopentoexploringotheropportunitiestoreachcommunity,inparticulartheyouth.Theyacknowledgethatthisisanewdigitaleraandsomeknowledgemustbepreservedinotherformssuchasvideoanddigitalstorytelling.TheElderswanttomeettheyouthweretheyareat.WhilethisprojectdidnotinitiallycallfordigitalrecordkeepingwehavepartneredwithNewScooptovideotapesomeoftheprocessofthisprojectandwehopetoworkwithotherpartnerstosecurefundstovideotapestoriesandgeneralprotocolteachingswithourElderstogoalongwiththisdocumentinthenextphase.Weaskthatyoujoinusinthecircle-learn,shareandbeopentotheprocessofrelationshipbuilding.ThisworkshouldassistyouandyouragencytonotonlybetterengagewithEldersincommunity,butitwillextendtoyourunderstandingofworkingwithandfortheIndigenouspeopleofCalgary.Itwillbeuptoyoufirsttounderstandthatthereisatremendousamountofworktobedoneattheindividuallevel,butweencourageyoutoknowthattherearemanypeopleinthecommunitythatarewillingtosupportyou.Simplybyhavingadeeperunderstandingyouwillbecontributingtothehealingandreconciliationprocess.

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IntroductionofourElders CamillePabloRussell,ShootingintheAir,fromtheBloodTribe

Myfather’sfatherisfromtheAakaaskimaaks(allmakefun)hismotherisfromtheBaggyshirtsoffshootsofthelonefighters.Mymother’sfatherisfromthe30treesClanandhermotherisfromtheChokingclanorShootingintheAirClan. IworkatAlbertaHealthServices,asacounselor,herbalist,ceremonialist,andintheeveningsIcounseltheinmatesattheCalgaryRemandCenter.Ialsoamcalleduponbythecommunitytogivelectures,workshopsandprayersfortheirprojects. Myhopeforthisprojectisthatpeoplecome tounderstandthattherolesofEldershavedifferentfacets,andhatsthattheywear.Theyhavebeenchosenbythecommunity,theirteachers,tocarryontherolestheyoncehad.Theyarenotself-appointed.Therearealsomanydifferenttribeswithuniquedifferencesandsomecommonalitiesaswell.Somearesteepedintheircultureandceremonialrightsandsomeareelderlywithexperienceoflife,butdonotcarrytherights.Itismyhopethatpeoplewilllearnhowtochoosethebestelderforwhattheyareseeking.

DoreenSpence,Paskostikwanewkihew(BaldEagle)Iskwew(Woman)Kanikaniw(WhoLeads)IamfromtheCreeNationandtheSaddleLakereservationinAlberta.Mygrandparents(Nohkom&Mosom)werethelateMr.&Mrs.SamBullfromGoodFishLake,Alberta.IwasraisedfrommybirthbymygrandparentsElizaJaneandWashingtonHowse.TheworkIdoinmycommunityisdiversewhichincludestraditionalnativehealingtwiceaweek,sweatlodgeceremoniesandvisionquests.IoftenconductlecturesatMountRoyalUniversity,UniversityofCalgaryandSt.Mary'sUniversity.IhostmyownTraditionalNativeTeachingsworkshops,healingcirclesandrespondtomanydifferentorganizationsandindividualsneedingourSacredteachings.Iworkentirelyinserviceforthebettermentofall.Iwishpeopletoknowtheimportanceofthisproject.Thereisvirtuallynolocalinformationonthistopic.OurEldersareourlibraries.Wevaluethemfortheirknowledge,wisdom,history,songs,storiesandceremonieswhichisakeytoabalancedlife.

FlorenceKelly-Mynameis(Naashkiiyaaskigek,PizhiwOdodem)andIamamemberoftheOjibwaysofOnigaminginnorthwesternOntario.Iwasbornin1941atAnishinaabeParkontheshoresofLakeoftheWoodsandgrewupinthetraditionalAnishinaabeway:summerswerespentpickingberries,fishingandharvestingwildrice,andwinterswerespentonthetrapline.Iwasoneofthreegirlsinafamilyoftwelvechildren.MychildhoodmemorieswerelatermarredbymyexperiencesatSt.Mary’sResidentialschool,whenIwastakenfrommyparents,mysiblingsandmylifethatIloved.InowmakemylifeinCalgarywithmythreesonsandmyfourgrandchildren.IamaretiredteacherandgraduatefromtheUniversityofCalgary(1992).TodayIworkinschoolsandcommunitiessharingmylivedexperienceandtraditionalknowledge.Thisprojectisimportantforourcommunitiestohealseekreconciliation.

SykesPowderface-FromtheStoneyNakodaNationinMorley,Alberta.AttendedresidentialschoolatMorleyandmovedtoMountRoyalCollegewherehemajoredinBusinessandCommunications.ServedasTreaty7VicePresidentoftheIndianAssociationofAlbertaforsixyears,andwasalsoelectedasVicePresidentoftheNationalIndianBrotherhood(nowAFN)in1979.HehasresearchedandstudiedIndigenousandAboriginalTreatyRights,andalwaysworkstowardcontinuedrecognitionofthoserights.Highlightsofhisworkincludethe1988OlympicWinterGames,leadnegotiatorforChief’sConstitutionCommittee,AlbertaChildandFamilyServicesAppealpanel,andvariousstuntperformerrolesinfilmsfrom1949-2010.Henowhashisownconsultingservicesthatworkintheareasoftreaties,constitution,policyanalysisandtraditionalteachings.HeworkswithmanyschoolsnearhiscommunityandisamemberoftheMakingTreaty7productioncurrentlytouringCanada.At83,hestilltrainshorses,helovestogolfandaboveallworkwithIndigenousyouthtoassistthemindiscoveringtheiridentity.

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RoyBearchief-Oki,myBlackfootnameisOomkapisi(BigCoyote)aswellasmychildhoodname,Akokimi(ManyWives).IamfromtheSiksikaNation.IhavebeenlivingintheCityofCalgarysince1980.MyparentsareWalkerBearChiefandMarthaBearChief(BlackKettle).MypaternalgrandparentsareWilliamBearChiefandMinnieBearChief(DogChild)aswellasmymaternalgrandparentsJosephBlackKettleandMaryBlackkettle(LittleChief).MystepgrandparentswereJosephHeavyShieldwholatermarriedMaryandPeterLittleLightwholatermarriedMinnie.IseemyroleasanElderinthecommunityasamentor,educatorandbridgingthegapbetweentheIndigenousandNon-Indigenousworldunderthepremiseofreconciliation.IamawareofmylimitationsasanElderandoftenseekassistancefromthosethathavemoreknowledge.ButIdosharewhatIknowandwhatIhaveheardfromothersabouttheSiksika(Blackfoot)languageandculture.ItrytoincorporatemyIndigenousworldviewasaSiksikawawiththeNon-Indigenousworldviewtocreateanunderstandingandestablishingrelationshipsthroughoutmyworkwithinthecity.IwouldlikepeopletoknowthatthisprojecttriedtocapturethediversityofIndigenouspeoplelivingintheCityofCalgaryaswellasrespectingandhonouringtheinputfromtheEldersthatwereusedforthisproject.Definingwhoisconsideredan“Elder”issometimesdifficulttodefineespeciallyinlargermetropoliscenterssuchasCalgarybecauseofdiversity.Wewouldlikepeopleoragenciestousethebookasaguideaswellasaresource.

CindyProvost-CulturalMediatorConstableCindyProvostisa20-yearveteranoftheCalgaryPoliceService.SheservesastheIndigenousStrategicEngagementOfficerembarkingonworkthatunderstandstheimpactsofresidentialschool,intergenerationaltraumaandwhereCommunityintersectstoprovidesupportsforhealingandwellness.Cindy’sBlackfootnameisNaatosaki“SunWoman”anametransferredtohelpcarryherinherlifeandinherwork.SheisoriginallyfromPiikaniNationinSouthernAlberta,hergrandparentsareSamandMaggieProvostandJackandMissyCrowShoe.Cindy’sworkinvolvesherpersonalexperiencesandtestimoniestosupportthehopeandunderstandingforeducators,communitypartnersandherservicememberstobuildandre-establishrelationshipswithIndigenousfamilies.Cindyhaswonnumerousawardsrecognizingherstrongcommitmenttoyouthandtothecommunity.Membersfromourcommunityneedtobeginsteppingintotheculturalmediatorrole;andtheyneedtounderstandthisroleandknowthattheywillbesupportedintheirownlearningjourney.Ihelpedcontributetothevisionaryandintendedhealingthiscollectionwouldhavetohelptransformpositiveenergyintoourworkplacesandintoourcommunity.Ourchildrendeservehealthylivingandlearningspacesanditisownmoralandethicaldutyasadultstoprovidethemwithsuch.

BarbBarclay-CulturalMediatorisaMetisRegisteredSocialWorkerwhohasbeenintheHumanServicesprofessionforover35years.ShehasworkedthroughoutRegion3,Treaty6&7inAlberta,inBritishColumbia,andtheUK;withadults,youth,children,andfamiliesinvolvedwithinthemanysystems.BarbiscurrentlytheSouthernRegionalManagerforNativeCounsellingServicesofAlberta;shemanagesfouroffices,inTreaty7.BarbappliedforthefundingofthisprojectbelievingthatEldersbeengagedfromstarttofinishofprogramming,astheyaretheknowledgekeepersthatwalkbetweenbothworlds.Barbsitsonmanycommittees,whichsupportandenhancetheIndigenouscommunitywithinCalgaryandtheprovince.SomeofthoseincludeMRUSocialWorkAdvisoryCommittee,AboriginalAwarenessWeekCalgaryCommittee,AlbertaHateCrimesCommittee,HumanRightsCommittees,VVCAboriginalandJusticeConstellations,VibrantCommunitiesCalgaryBoardandtheExecutiveBoardforAlbertaRestorativeJustice.~InSpirit&Friendship~

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MoniqueFry-CulturalMediatorFromtheBandoftheStó:lōpeopleinS’ólhTéméxw.MyGrandparentsareFelixVictorofXwchíyò:mandJuanitaSilvey-descendantofPortugueseJoeSilveyandKwatleemattfromshíshálh.Culturalmediator,liaison,supportofourEldersandcommunitygroups.Iamjustthefacilitatorbetweentwoworlds,humblyservinginthebestwaythatIcan.GratefulandhonouredtoworkwithmybrothersandsistersintheirtraditionalterritorieshereinMohkintsisforover12years.Mother,wife,sister,daughter,friend-IcarryAllmyRelationswithmeforward.

2. TypesofCulturalRoles

“WhatisanElder?”Thiswasatopicinourcircleformanymeetings.Therearemanypre-conceivedideasandassumptionsinboththeIndigenousandnon-IndigenouscommunityastowhatqualifiesanElder.Itisimportantforthisdocumenttosupportagreaterunderstandingandclarificationsofwhatthismeans.Someoftheproblemlieswithlanguage.InusingtheEnglishwordElderitisknownasatitle,asanoun1.ForIndigenouspeopleinourlanguagesitisusedasaverbtodescribetherolethattheyplayinourcommunity.TheEldersofthisprojectoftencommentedthatperhapsweneedtochangethistermmovingforwardtoavoidconfusion-thistermmayneedtobedecolonizedor“unpacked”.

TherearemanypeopleandcommunitiesthatbelievethatyouautomaticallybecomeanElderwhenyouturnacertainage,yetweknowfromworkingwithourcommunitythatitisnotaboutyourage.Itisaboutyourexperience,yourknowledge,yourtransferredandgiftedrights.Wewilltryandcompilesomeexamplesof“Elders”thatwillprovidecontextinunderstandingrolesandresponsibilityofcommunitymembers.Thisisnotanexhaustivelist,andtobefairweareoutliningthemusingEnglishwordstodescribethemandthereforecannotbeexacttowhattheirmeaningsareineachdistinctNation’sunderstanding.Thereareanumberofsourcesthatwelookedatintheliteraturereviewstageofthisprojectthatyoucanfindintheappendixdocumentsthatareprovinciallybased.TheyincludetheUniversityofAlbertaElderProtocolandGuidelines,theUniversityofLethbridgeBlackfootandFirstNationsMetisandInuitProtocolHandbook,AlbertaMentalHealthBoardAboriginalResearchProtocols.Insomecases,theseresourcesarelocationspecificandincludepolicyforparticularinstitutionstoguidetheirwork.TheintentionofthisdocumentistospeakspecificallytotheuniquenatureoftheurbanIndigenouscommunityofCalgary.TheAboriginalHealingFoundationdescribesanElderas:

SomeonewhoisconsideredexceptionallywiseinthewaysoftheircultureandtheteachingsoftheGreatSpirit.Theyarerecognizedfortheirwisdom,theirstability,theirhumourandtheirabilitytoknowwhatisappropriateinaparticularsituation.Thecommunitylookstothemforguidanceandsoundjudgement.Theyarecaringandareknowntosharethefruitsoftheirlaboursandexperiencewithothersinthecommunity(AboriginalHealingFoundation,2005,p4).

TheneedforanEldertoberecognizedassuchinanycommunityisofgreatimportance.Therearemanymisguidedpeoplewhomayself-declarethemselvestobeEldersinourcommunity,howeverthereisnoclearvalidationoftheirrole.WewilltalkabitmoreonthissubjectinthenextsectiononHealthyElders.Itisproblematictocallsomeonean

1ElderProtocolandGuidelines,UofA

Sykes Powderface asked a youth once what an Elder is, they

answered that an Elder is someone that they can look up to; a teacher to help us know who we are; teach

spiritual values; teach how to conduct themselves and teach

them to help others.

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Elderwithoutunderstandingwhatknowledgetheyhave,whereitcamefrom,orwhoacknowledgesit?AtrueElderwillnotbeoffendedifyouhumblyaskthemwhotheirancestorsareorwheretheirknowledgecomesfrom.Infact,mostwilltellyouinintroductorystoriesalmostlikeanentertainingoralresume.

Herearesomeoftheexamplesthatourcirclespoketo;fewhaveallofthesegift,somehavemany,othersmayonlyhaveone.

• Eldersthatgainknowledgefrombundlesandsacredobjectsorritesthathavebeenpasseddowntothem

fromotherElderswhohavecomebeforethem.TheyareoftencalledCeremonialists,andarecalledupontoconductspecificceremoniesiftheyholdthesongsandunderstandtheparticularprotocolsforthatceremony.

• GiftedEldersfromvisions/dreamsmayhavespecificknowledgeorgiftsfromtheirancestors,orCreatortosharewiththeirpeopleandcommunity.TheymaybeconsideredTraditionalTeachersandmayworkwithCeremonialistsorotherElders.

• StorytellersorOratorsplayanimportantroleinthecommunitytocontinuethetransferofknowledgeandhistorytothecommunity.Theyhavespecialskillsinpublicspeakingandoftenwillspeakatwakes,funerals,weddings,conferencesandothercommunitycelebrations.Whiletheymaynothavetheabilitytoperformceremonies,theyhaveagreatunderstandingofIndigenousways.ManyCulturalMediatorsaregoodStorytellers/Orators.

• HerbalistsareoftenWomenwhospecializeinknowledgeofplants,medicinesandteachtheMedicineMenhowtousethem.

• Philosophershaveanunderstandingofspecificculturalknowledgesuchasgovernance,hunting,history,genealogyandtheyareoftengreatOratorsthatsharethisknowledgewithinthecommunityandwithnon-Indigenouspeopletohighlighttheparallelsthatexistinthevalidationofknowledgeandworldviews.

• HealersorMedicinePeoplehavetheabilitiestohealallaspectsofhumanailing’sthatincludethephysical,emotional,spiritualandmentalpartsofus.Theyhavethepowerofprayer,ceremoniesandmedicinestoassistinthehealingprocess.

• ThereareElderswhomodellivinginGoodWayandhavelivedexperiencetosharewiththecommunityandpeople.Theybecomerolemodels,mentorsandleadbyexample.

• ThereareevenEldersandKnowledgeKeepersthathavebecomeveryproficientinunderstandingboththeAcademicandSpiritualrealms-TheEminentScholarsofourcontemporarytimes.

3. HealthyElders

ItisimportantforthiscircletospeakabouttherolesandresponsibilitiesofourElderspriortotheimpactofIndianResidentialSchools.Wearenowinatimeofre-discoveringwhatthismeansforthosethatwenttoresidentialschoolsandforthosethatdidn’t,butwerestillimpacted.ThedisruptionandcycleofdamagethathasoccurredmayalsolendheavilytothemisguidedunderstandingofwhoanElderis,whattheydoandwho“appoints”them.Thereisaconcern,thattherearepeopleinourcommunitywhomaybeworkingasanElderanddoingmoreharmthangoodastheyarenotthemselveshealthy.“Whataffectsoneofus-reallydoesaffectusall”explainedDoreenSpence.However,weneedtounderstandthatthisisnottheirfault.Theyarenotentirelytoblame.Theyareoftengenuineandwanttohelptheircommunity-andtheyareoftenaskedtoperformElderdutiesandtheydon’tknowhowtodecline.ItisthejobofthehealthyElderstobringtheseEldersundertheirwing-toworkwiththemontheirhealingjourney.Nottoshunthem,ignorethemandspeakillofthem.EldersalwayshavetheirownElders,andsoon,andsoon.Thatishowwereceivealotofguidanceandteachingsinourcommunities-theknowledgealwayscomes

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fromplace,land,historyandlanguagesincetimeimmemorial.Thereisnoshameinaskingforhelp,insupportingoneanother,weareallworthyhumanbeings.

OurcirclerecognizedthefollowingattributesthatanEldershouldembodybasedontheoldways:

• Intheolddaystheywouldallcometogetherwiththeiruniquegiftstohelpthewholeperson• Theyencouragedoneanotherandwouldacknowledgetheworkofallourtraditionalpeople-therewasnever

asenseofcompetition• TherewasneverasenseofdiscouragementwhentheyletyouknowthattheywerenottherightElderfor

youandtheycouldreferyouontotheappropriateindividual• TheywereworkingforCreator;theydidnotbelievethattheywereCreatorandwouldtakeownershipof

themselvesasatoolforCreator• Eldersweresecureintheiridentity-clearintheirunderstandingandhonesty;theyknowwheretheycame

from• Theyknewhowtobeauthenticandlivehowtheyspeak• Theyshouldbeabletotakeownershipoftheirknowledgeandabilitiesandwillonlydowhattheyareableto

do• ElderssometimesneedtoasktheirEldersforguidanceandpermissiontoactaccordingly,thisistruehumility

4. LifeLongLearning

ThiscircleofEldersandCulturalMediatorsacknowledgethatthisprojectispresentingitselfatanimportantjunctureintime.Thesocial,politicalandculturalfactorsareallalignedtoprovidespaceforCalgarianstolearnaboutreconciliation,relationship,reciprocity,andrespect.TherecentCallstoActionfromtheTruthandReconciliationCommission2,andtheadoptionoftheUnitedNationsDeclarationontheRightsofIndigenousPeoples3aretwogreatresourcestoguideallofusintherightdirection.WhiletheseholdNationalandInternationalimportance,inCalgarywealsohavethe2015-2017WhiteGooseFlyingReport4acknowledgedbytheCityCounciltosupporttheworkatthelocallevel.TheElderstellusthatwearealwayslearningandsometimeswehavetosimplyremember.Remembertolisten,rememberwhoweare,wherewecomefrom,andwhereweare.Thepowerofidentity-knowingyourselfandyourroleintheworldisrootedinplace.OurcollectiveidentityasCalgarians/SouthernAlbertamaynotbeclearlyunderstoodbyallifwedonotknowthehistoryofthisplace.Thereismuchprideinremembering.Thereissomuchpotentialinremembering.Theabilitytoself-governandpeacemakingwithourselvesandotherscouldbeactualized.

2http://www.trc.ca/websites/trcinstitution/File/2015/Findings/Calls_to_Action_English2.pdf3http://www.un.org/esa/socdev/unpfii/documents/DRIPS_en.pdf4http://www.calgary.ca/CSPS/CNS/Documents/CAUAC/White-Goose-Flying-Calls-to-Action-CAUAC.pdf

Aswegetolder,theknowledgethatwassharedwithuswhenwewereyoungercomestolifeinourminds-“aha”moments.Theyoungpeoplehavetotakeadvantageoftheknowledge…likeasponge,extracttheknowledgethatissaturatedintheElder.–RoyBearchief

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Youcanlearnalotfromlisteningandtakingconstructivecriticism,thenchangeandawarenesswillcome.Ifwearetooconcernedwithtryingtodefendourselveswhenreceivingcriticismordirection,thenwearenottrulylistening.Forthoseofournon-Indigenousallieswhoaretryingtolearnitisimportanttoacknowledgewhitefragilityand/orwhiteguiltthatcankeepyoufromgrowingandlearning.Ourcirclenotedthatanti-racismtrainingneedstooccurwithIndigenizationfortruechangetohappen.SomekeyprinciplesthatallofourElderswishthatwespentmoretimeunderstandingincludelove,kindnessandrespect.Whenisthelasttimewereflectedandactedinkindness?Amongourdiverserepresentationofnations,weallcouldagreeonthefundamentalsimilaritiesthatexistbecauseofourunderstandingsofinterconnectedness.

TherearemanynewperspectivesthatcanbegainedinworkingwithIndigenousEldersthatcanbeusefultoallpeoples.WearefortunateinCalgarytohaveadiverseIndigenouspopulationfromalloverCanada,eachwiththeirdistinctlanguages,cultures,andprotocols.Itisimpossibleforustooutlineallthedifferencesbetweenus,whichiswhythisprojectfocusesontheuniversaltruths,lawsandprinciplesthatbindustogetherasIndigenouspeople.Itisimportanttoknowwhereknowledgecomesfrom,beabletoacknowledgeitandunderstandit’sequality.Thereisnohierarchyofknowledges,andwerespectthewaysinwhichothernationsconductbusiness,doceremonyetc.ItisnotappropriatetolookatIndigenousprotocolsinapan-Indigenousway,orassumethatallpeoplesdoitaparticularway.Itisappropriatetoaskquestions-tosharewhatyouknow.Italsoveryimportanttosit,hearandlearn.Oftenwedonottakethetimetoobserve,andthisishowwetraditionallylearnednewskillsandknowledge-firstbyobserving,thenbymodellinganddoing.Weareinthemiddleofrelationshipbuilding,andaspreviouslymentioned,nowisthetimetobethoughtfulandintentional.Experientiallearningiskey,andwillonlystrengthenthelearningforusall.

WemustadvisethatusingoneElderforprogramsorforguidanceisnotenough.BasedontherolesandresponsibilitiesthatmanyEldersembody,youmayneedmultipleElderswhohavediverseviewpointsandtosharetheloadofresponsibility.Inparticular,intheurbansetting,adiversegroupofEldersthatarerepresentativeofthecommunityisintegraltoauthenticity.WealsodonotwanttoputanElderinapositionwheretheyarebeingaskedtodothingsthatarenotappropriate,sacred,orboundbycertainprotocols.HereagainweseetheimportantrolethatCulturalMediatorscanplayinassistingandmentoringagenciesintheirpathofunderstanding.

Thereisneveronepersonwhocandoitallinthecommunity…thereistoomuchjudgingtodayonwhatpeoplearedoingwrongandnot(enoughfocus)ontheskillsthattheyhavetoshare.–CamilleRussell

5. RelationshipBuilding

Herewewouldliketoacknowledgeyouthereader.Thankyoufortakingupthiswork.Thankyoufornotbeingafraidtoaskquestionsanddiscoverwhatitisthatyoudonotknowinthisarea.Relationshipbuildingisfirstandforemostaboutcreatingthosesafespacesforrelationshipstoflourish.ItisnosecretthattherelationshipsbetweenIndigenousandnon-Indigenouspeoplehavebeentenuousinthepast.Weacknowledgethattherearerisksonbothofoursidesincomingtogetherinthisway.Thisisaprocesswherewehavetolearntotrusteachother.Weareallhereforacommonpurposeinwellness-forthesecurityofmind,bodyandspirit.Wearealltreatypeople,andweareallcapableoflearningfromeachother.

UniversalPrinciples:

UnconditionalLove

TrustKindnessRespect

ReciprocityHumilityHonestyCourageWisdomTruth

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“Thereshouldbeanexpectationtoaskforacreationstoryoramoralitystorytoshareasaway

toshowthattheyareaccountableandknowledgeable”

Aswecometogetherintheactofrepairing,rebuildingrelationswemustrememberthatthisisaco-createdprocess.ElderHermanYellowOldWomandescribesthecollaborativeeffortas“Sharingourprogressivespirits”,whichissimplyprofoundwhenwecanunderstandthisatthefoundationalcoreofourrelationship.

ItisimportanttoemployIndigenousCulturalMediatorstoassistyouintherelationshipbuilding.Herementorshipandrolemodellingcanoccur,allowingyoutoknowanddoatthesametime.Experiencingityourselffirstbyobservationandthenwithsupport,doingitonyourown.WiththeinclusionofCulturalMediatorsthereisalsoasenseofprotectionfortheElders.Whetheritisintermsofthetypesofrequeststheyarebeingasked,iftheyarebeingover-burdenedorabused.Eldersshouldbeabletobringtheseyoungpeoplealong-sidethem,astheyoftensupportmanyfacetsoftheElderswork.TheCulturalMediatorsarealsobeingmentoredbytheElderstosucceedthemintheworkwhentheyarenolongeronthisearth.ManyElderswillpaypartoftheirhonorariatothesehelperstoassisttheircostsformileage,parkingetc.-sotheywouldappreciateitiftheirhelperswerecompensatedfortheirrolesaswell.TheroleofCulturalMediatorstomentortheagenciesandorganizationscannotbeoverstated.Theirroleincludesadvocatingforsupportandongoingtrainingbothinternallyandexternallytoensureconsistentworkisbeingdonetomaintainknowledgeandrelationships.WecanlearnfromthemtheimportanceofvisitingwithElders-notjustwhenweneedsomethingfromthem,buttostrengthenthebond,andtotakecareofthoseElders.Inthosevisitswecanlearntolisten,tobepatient,andcometounderstandthewaysinwhichElderssharetheirknowledgewithus.WecanalsolearntheexpectationsofhowwetakecareofourElders,andnottakeforgrantedtheirimportantroleinourcommunityandlives.ItisaconcernfortheEldersthattherebetimeforthemtoteachtheyoungergenerationproperly.ThisisaformofIndigenousprofessionaldevelopmentthatshouldbedeveloped.Thiswouldrequiresacredspacesforthattooccurbutalsosacredtimetoenableanauthentictransferofknowledge.FlorenceKellyremembersfondlythatshelearnedbywatchinghermotherandgrandmotherbegoodrolemodels.“Everyonehadjobsonthetrapline.Ilikedtocutwood.Noonehadtimetobebored;forhoursIwouldcutwoodandIwouldbesoproudofmywoodpile!Itwasasourceofprideandyouwereacknowledgedforworkinghard.Youlearnedtobehelpful.”ExperientiallearningmodelshaveexistedwithIndigenouspeopleforgenerations.Weknowthatthiswillalltaketime,andtherearepeopleinthecommunitythatareableandwillingtostepupifyouaskthem.Whenyouhavethoseauthenticconnections-youwillbeabletospeaktoyourroleasanAllyintheIndigenouscommunityandwewillknowbyyouractions.AnoteonStorytelling:

•GivetheEldertimeforstorytelling.• Storytellingisoftenthereforthepurposeofhelpingyou,itisnotfrivolous.• Itisuptoyoutoextractthetoolsthatyouneedfromthatstory,tohelpyoumakeadecisionandprovideasenseofdirection.

• Thereisreciprocityinstory,itisnotonesidedandyoumustbepreparedtounderstandthatyouarenotgoingwalkoutwithaprescriptionorabusinessplan.Youwillwalkawaywiththeunderstandingthatyouhaveaparttoplayinthis-thatisthesacrednessthatyougainwithlisteningtoElders.

• Structuredagendasarecolonialconstructs,andmanyEldersdonotlikethis.Theyoftenwouldratherliketoknowwhatthe“sharedpurpose”ofthemeetingis.

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6. DiscussiononProtocolsWhatareprotocols?Protocolskeepsusinline-theyareapartofournaturallawsandkeepthingsrespectfuloftheprocess.TheyarewaystoacknowledgetherolesandresponsibilitiesthateachofushastoplaywheninteractingwitheachotherandCreator.Protocolsarealsoaprocessofrespect.Thereisthefundamentalunderstandingthatprotocoltakesthetimetoacknowledgeandutilizespirit.ThisisnotaboutorganizedreligionbutawayoflifeforIndigenouspeople.Whyareprotocolsnecessary?CamilleRussellstatedthat“itisabouttransformationfromonestateofmindtoanother-tokeepyouonthestraightandarrow”.Thissetsthetoneandboundariesfortherelationship,requestandfollowthrough.“Protocolsemulatethevalues-love,honesty,kindnessetc.tohavethecouragetoapproach,andhumbleness”-DoreenSpence.“Sometimestherearechallengingconcerns,whatsavesusisprotocol-itisequalling,nofavoritism-thereisnotingthatcannotbefixed.”-SykesPowderfaceWhydoIndigenouspeoplepray?Prayerswillconnectus;theyopenourmindsandheartsfortheworktobedoneinagoodway.Yourspirithastobeconnectedandchargedupinthemorning,youdothiswithprayer.ElderswilluseprayeralongwithgiftedmedicinestosendourrequeststotheCreator.WhataremedicinesthatIndigenouspeopleuse/orgifttoEldersandwhyaretheygiven?Giftingoftobaccoand/orothermedicinesislikeacontractforservice.Theyareboundbywhattheyagreedtodobyacceptingthetobaccofromyou.EachnationwillhavetheirownoriginstoriesforhowthesemedicineshavebeengiftedtothemfromCreatorandwhattheyareusedfor.Acommonalityliesinthesacrednessandacknowledgmentoftheroletheyplayinprotocolandceremony.Somemedicinesthatareusedmostoftenforthepurposesofgiftingandsmudginginclude:

• Ceremonialtobacco-thereareplacesthatyoucanorderorganicallygrownandceremonialharvestedtobacco5.Thisispreferredoverstoreboughtthathasmanytoxinsandadditives.TobaccoisoftenofferedtoCreatorintheground,bundledintotobaccotieswithcloth,smokedinceremonialpipes,usedinsmudgeandisthemostcommonformofrequesttoanElderorceremonialist.

• Sweetgrass-oftenbraidedtoreplicatethebraidsofMotherEarth,thismedicineisoftenusedforcleansingandhealingpurposesofthespirit,themindandsometimesevenphysicalspaces.

• Sage-theburningofsageanditssmokeisalsothoughtofasahealingorpurifyingmedicine.Whenusedinasmudgeitcanbringbalanceofemotions,body,mindandspirittogetherinharmony.SomenationsbelievethatSageisthewomen’smedicineandthereforenotusedbysomeceremonialmen.

• Cedar-oftenreferredasthe“TreeofLife”itsustainedthemind,bodyandsoulasvirtuallyeverypartofthetreewasusedinsomeaspectoflife-longhouses,canoes,totempoles,baskets,clothing,ropes,cookingutensils,medicines,spiritualceremonies,ceremonialmasks,hatsandcapes.6

Whileitistypicaltotradetobaccoformoney(tobuyit)itismostcommontotradeonemedicineforanotherdependingonwhatyouneed.SometimestobaccoisusedtotradeforabundleofSageorSweetgrassbraidforexample.ThesearejustfourofthemanymedicinesthatIndigenouspeoplefindintheirnaturalenvironmenttosupportwell-being,spiritualandphysicalhealth.Thesearethemostcommonlyusedineverydayceremoniessuchas

5Recommendedorderingonlinefromhttp://motherearthtobacco.com6https://www.ictinc.ca/blog/sacred-cedar

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smudgingthatallhumanbeingsaregiftedwiththeritestodo.Manyothermedicinesareonlytobeusedbythosethathavespecialritestothemandtheyarenottobeplayedwith.ThereisalsotheneedforunconditionalgivingandlovingtoEldersthatisnotaboutrequestinga“service”fromthem.Inthistypeofgiftingyouhavetokeepinmindthequestiontowhyyouaregiftingthem?Areyougivingwithconditionsandexpectingsomethinginreturnorareyoudoingitunconditionally?Asmallgiftofjewellery,ablanketorsomethingelsemeaningfultotheElderyouareworkingwithismostappropriateattheendofaneventorceremonytosaythanks.HowdoyouapproachElders?Firstandforemostitisimportanttoensurethatcommunicationisclear.Doyouknowwhatyouarerequestingofthemandisitanappropriateask?HereiswhereutilizingtheassistanceoftheCulturalMediatorsisvital.Theycanassistyouingettingtothematterathand.TheEldersneedtoknowthatyouareclearinyourrequestandthatthespiritandintentofyourrequest(s)areauthenticandtrue.KnowinghowanEldermayliketobeapproachedisalsoimportant.DonotbeafraidtoasktheElderhowtheywouldliketobeinvolvedinthework,orhowtheywouldliketocontribute.Setthetoneofrespect.ManybelievethatyouhavetocarefullyhonourandbabytheElders.Thismeanstakingcareofthemwhenyouaretheonewhohasinvitedthem.Dotheyneedtobepickedupanddrovetoyourlocation?Makesurethereisfoodandrefreshmentsavailableforthem.Sitwiththem,orhavesomeoneassignedtositwiththemandensuretheyknowwherethewashroomsareetc.Theyareyourhonouredguests,eminentscholarsandshouldbetreatedlikeroyalty.HowdoyouhandleHonorariaandgiftsforElders?Aboveallthings,thereisatransferofknowledge,service,prayersorguidancethatyouarerequestingfromthemandthisentailsasymbolofreciprocity.OurcircleofElderssaidthattheydon’tputapriceonwhattheyareofferingasgiftstothecommunity.Theyacknowledgethatthereisafundamentaldifferenceinhowthewesternworldviewsmoneytransactions.Theyfeartheexploitationofourcultureformoney,butdorecognizethatmoneytransactionssymbolizetraditionalandculturalexchangesofthepast,pre-colonialtimes.ThereisaprocessforidentifyingwhatyoumayoffertoanElderthatinvolvesmorecomplexnotionsthanameremathematicalformula.Youhavetotakeintoconsiderationthevalueofwhattheyareofferingbalancedwithwhatyoucanafford.Inthepast,giftsincludedblankets,food,wood,ceremonialobjects,medicines,horsesandmanyotherthingsthatwouldbeusefultotheElder.Tokeepsomeformoftraditionintheprotocolofgifting,aspecialblanketisoftenahighendgiftthatisgivenforspecialoccasions/ceremonies.ManyEldersholdalifetimeofknowledgethatoftensurpassthoseofourwesternPhDholders.Somehavebeenlearningsincetheywerechildren.OurElderCamilleRussellhasbeenlearningaboutplants,herbsandmedicinesforover18years-thatlevelofexpertiseandunderstandingwastransferredtohimfrommanyotherElders.Healsohadtoprovidegifts,offeringsandhonorariumtothosethattaughthim.Thecircleofreciprocitymustcontinueanditisputintopracticewithhonorarium.Eldersthemselveswillnottypicallydiscussdetailsofhonorariums,anditisnotpolitetoaskthemwhattheywouldaccept.Iftheyacceptyourtobaccoandrequestattheoutset.Theyaretrustingthatyouwilluseyourbestjudgementtohonourtherequest.UtilisingthesupportandguidancefromaCulturalMediatorwhoknowsaboutthevalueoftherequestcanbehelpfulasaguideforyoutoconsider.Wewillnotputaguidelinetohowmuchyoushouldoffer,asitisdependentontoomanyfactorstooutlinethemall.Itisimportanttonotethattheirknowledgeandexpertiseshouldbehighlyvalued.Itisalsoimportanttonotethattherearesomerequeststhattheycannotfulfillyettheywilloftenknowwhoyoucanaskinstead.Whenyoubuilduparelationshipwithknowledgekeepers,yourcircleofsupportwillwiden.

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CamilleRussellrememberedintheoldendaysyouwouldalwayshelptheEldersbygettingthemwaterorchoppingtheirwood.“Theywouldinviteusforteaandbannock,prayforyou,paintyourfaceandtellyoustories,(thiswas)thepaymentforhelpingthem.Atthetimeyoudidn’tknowhowitwillimpactthemandyouinthefuture.”Whattypeofrequestsareappropriate?ItisimperativetonotethatpriortoanyceremonialrequestsofanElder,youshouldhavearelationshipbuiltupwiththem.DoreenSpenceprovidesvisionquestsandsweatlodgeceremoniesincommunity,howeverthereisaprotocoloflearninginstagesthatonemustgothroughfirst.Youdon’tstartatvisionquests-youfirsttakeherTraditionalNativeTeachingsworkshopthatlaysthegroundworkofunderstanding.ThecircleofElderswasveryclearthatitisinappropriatetohaveanEldercomeasatokenofIndigeneity.Havingthemthereforthesolepurposeofopeningandclosinginprayerisnotsufficient.RoyBearchiefnotedthattheTruthandReconciliation94CallstoActionhaveraisedthebarformany.Stickingwiththestatusquoisnotenough-theEldersneedandwanttobemoreinvolvedinthecommunitieswell-being.Oncearelationshiphasbeenformed,andtheElderisclearonthesharedpurposetheycanbeaskedtohostsweatlodgesandpipeceremoniesiftheyholdthesetransferredrites.MostEldersandknowledgekeeperscanleadasmudgeandsharingcircles,thoughnotallcanconducthealingcircles,soitisimportanttoknowwhattheElderisabletoconductforyou.AsaculturalmediatoritisimportantforyoutoknowthegiftsandritesoftheElderthatyousupport.Makeyourselfknowledgeable,connectthemtotherightpeople,workwiththemsothatcanbemostuseful.“Thepersoninthemiddlehasanimportantroletomakesureeachsideunderstands;theyarethemainperson,thatisaveryimportantrolethatneedstobethere….thebridgeforbothsides;theyholdintegrity”CamilleRussellHowcometimedoesnotseemtobeasimportanttoIndigenouspeople?CamilleRussellsaysthattimeisalwaysafactor;wehaveprogrammedourselvestobebounduptightwithit.WhenworkingwithEldersandIndigenouspeopleyouaremovingbetweenwaysofbeinganddoing.Thereisaconstantneedtoreprogramourselvestothetimestructuresthatweallworkin.“UnderstandtheexpectationofthattransformationalchangetoallowyourEldersaseminentscholarsthattimetotransitiontheirspiritstothatspace.AffordthoseElderstimefortheirowntransformation-mentally,physically,emotionally,todotheworkforCreator.”-CindyProvost

7. InClosing

ThisisalivingdocumentandtoensurethatthewordsdonotsleeporlosetheirpowerwehavetakenthisdocumentintothesweatlodgewithourEldersandTsuut’inaLodgeKeeperHalEagletail.Theprocessofusingceremonythroughouttheprojectisamethodologythatwedonottakeforgranted.Usingprayer,songandceremonyvalidatesthisworkonanotherlevel.Furthervalidationwilltakeshapeinthehostingofa

communitypresentationandcelebrationofthiswork.Atthattime,wewilldiscusstheimportanceoftheprocess,theoutcomeofthiswork,andrecommendationsforfuturework.WewillutilizethedigitalvideothatwasmadewithsupportfromNewScoopandhavetheEldersspeaktotheimportanceoftheprojectintheirownwords.Wehaveallowedthespaceforcontemplationandforquestionstobeasked.TheEldershavemadeitknownthatthisisapieceofalargerpuzzle.Thisisnotmeantobeaprescriptiveguide,andallknowledgemustbuilduponthepreviousevolution.Theco-creationprocessinthismodelisthesystemthatweoperateinourhomecommunitiesandonethatwewanttousemorefreelyintheurbanIndigenouscommunity.

Wehavehopesforouryouthandournextgenerations.Theyjustwanttobelistenedtoandsomeonetobethereforthemand

talkitout.–FlorenceKelly

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Recommendations-ThereweremanyrecommendationsthatourcircleofEldershadforfuturework,orthingsthatwillsupporttheappropriateuseofEldersandtraditionalwaysoflivinganddoinginCalgary.Hereareafewthatstoodout:

• WorkshopsthatbringdiverseElderstogether;bothforsharingbetweenthemandformultiplevantagepointstolookforsolutionsetc.

• ConnectwithotherEldersgroupsthatexistinthecityandpoolknowledge,resources,supportstoavoidworkinginsilos

• WeneedtobuildupthecommunityofEldersintheurbancentre-wealsoneedtomakeadistinctionbetweenthetraditionalandthemodern-whatrolesdotheyhavethatarethesameanddifferent

• PhysicalspaceforElderstogatherregularlyfortheirgrowthandthegrowthofthecommunity• Surveyofthe“working”Elders,culturaladvisors/knowledgekeeperstoseewheretheexpertiselies

inthecommunityandwhohasritestoperformwhat• SharingofstorieswithotherElders;learningaboutdiverseprotocolsbetweenElders• SharingofhuntingandotherculturalpracticesbetweenEldersandcommunitygroups• ProtocolinplacesothatanElderalwayshasaculturalmediatorthattheyarementoring,whoalso

shouldreceivehonorarium,paidparkingastheyareoftendrivingtheElders• Groundallwork,programsandprojectsinsomesortofceremonywithguidancefromElders• HaveElderstoassistinshiftingtheparadigmsandmind-setsofnon-Indigenouspeoplethathopeto

workwithusasallies• HealinganddebriefingwithEldersasanongoingtaskinlinewithTruthandReconciliation

CommissionCallstoAction• Timefortheworktobedoneintherightway

Aboveallacknowledge“ourwayoflivingandwayofbeing-ourabilitytomaketreatyundernaturallaw,withsage,withtheanimals,withpeopleandeverythinginourenvironment”.–CamilleRussell

8. Appendixes

I. CommunitySurvey-AttheonsetofthisprojectweusedSurveyMonkeytoreceivecommunityfeedbackforthedesignofthisproject.Wereceived150responsestothissurvey.Thesummaryofthissurveyis37pagesinlengthandweareworkingonprovidingalinktothesummaryonlinealongwithadigitallinktothisdocument.

II. PowerinStory-sharingofsomespecificmomentsfromtheEldersCircleMeetingsoverthelengthoftheproject.Theyareinnoparticularorder,andIhavetakenthelibertytoincludethosethatspoketousallincircle,andwhileallofthestoriesthatweresharedoverthecourseoftheprojectinformedthisdocument-thereweresomanybeautifulstoriesthatwereshared.

III. ReferencesandSourcesthatwelookedatorusedinthisdocument.

Wedidn’tjustarriveherewithknowledgeandawareness;itisajourney.Sometimeswetakeforgrantedthosethatcamebeforeusandallowedusthisopportunitytoday;

thatDNArunsinourblood.

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PowerinStory

Howdopeopleusestories,storytelling,thelearningsandteachingsthatareembeddedinthem?Theoldpeoplearesohappywhentheytelltheirstoriesandgathertogether.Thewaythatitusedtobebackintheday.Thetraditionalelderhasacquiredtheknowledgefromavarietyofgrandparentsinthecommunity.

RoyBearchief-Humbledtobehereandincludedinthisproject;definitionsofEldersaredifferentinindividualcommunitiesandCalgaryisacommunityintheCitytoo;wehavetolookatthediversityofIndigenouspeopleofthecity;howdowecertifypeopleasElders?Itisabigresponsibility,connectiontotheimpactofouryouthtogointherightdirection;Eldershavearesponsibilitytotheyouth;youhavetostayawayfromdrinkingandaskthemnotto…trustisbig,andrespect;Whatdidyoulearnasachildgrowingup?Inthecityforover36years;Ihaveseenthegrowthofthecity,theupsanddownsoforganizations,differentmayorsandleadership;thisshouldbeaboutbuildingthecapacityoftheyouth.SykesPowderface-(he’s83-anddefineshimselfasanapprenticingElder!)wearesodiversewithdifferentperspectivesandworldviews;theinfluenceofthemodernworldconfusesustowhatarealElderis;WhatdoweunderstandaboutanElder?Whocantheyoungpeoplelookuptoasarolemodel?Practicewhatyoupreach…somepeopleareconfusedonrespectingEldersduetotheirexperienceseitherinresidentialschoolorlife-youlearnedviolencetosurviveinschools;wisdom;howdowecategorize?Wehavetobecarefulwithhomogenizingourtraditions,thecommercializedElders…theyarebringingcursesonyoungpeopleifyouareusingknowledgeincorrectly,forexamplefakepipeholders;puttingworkofeldersoutofcontext;youknowwhoisanElderwhenyouaskthemtodosomething…theydon’taskformoneyupfront,theyaregivenagift;Eldersdon’tnegotiatetheterms;realEldershavereferencestoo…peopleinthecommunitywhowatchthemandcanauthorize;youcan’tusethemedicineifyouarenotoftherightmind;theonesthatarenotreal…youhavetocorrectthemthatisyourroletorespectthemtoo…onlytheElderscancorrectthem.DoreenSpence-whoanElderis,isdefinedbytheNation,bythepeoplethemselves;theyleadbyexample;theyknowsongs,storiesabouttheteachings;walkingthetalk;emulatingthegood;notabouttokenism;itisawayofbeingtobeanElder;yourhomeisthereforthepeople;youarenotcomingfromaplaceofego,youareacaretakerofthepeopleandfuturegenerations;youareofservicetothepeople24/7;youhavetolearntoloveyourselfandlearntoloveeveryoneelseevenwiththeirpain,sorrowandgrief;beofassistancewhenyoulearntoriseabovefromthepain,youwillneverescapethatbutlearntoriseaboveandlearntodealwithittohelpotherstoheal;connectingwiththeearth,cultureandtraditionsistheonlyway;visionsanddreamscancarryushere,theybroughtmehere;itcanbepainfultobehereasanoutsiderbutwehavetohealourcommunities;thegrandmother’sroleissoimportantandweneedtoensurethatyoungwomenareupheld;wehavetobecarefulabouttheterminologyitselfwithElder…whenwedefineitensurethatitisabouttraditionalknowledgethatisbacktothelanditself,thewisdom.Forthefirsttimewehavesomelegallybindinginstrumentstosupportus:TheTruthandReconciliationCallstoActionandtheUnitedNationsDeclarationontheRightsofIndigenousPeoples.FlorenceKelly-Iwasraisedonthelandtraditionallymyfatherwasatrapper;OjibwayfromOntarioLakeofthewoods,wetravelledincanoesanddogsleds;wealwaysgobacktothelandandweknewabouttheland,wewereneverafraidofthebears…wewouldknowtobecareful;notafraidofwildanimals,haulingwateretc.Motherwasagreatteacher-singingwhileskinninganimals,grandparentswheretheretoo…inasmallcabin12familymembers;alwaysgettingalong;grandparentswouldtaketurnstellingstorieseverynightforentertainmentwithlessonsthatwererepeatedoverandover;nowItellthemtomygrandkids;mysonpromptedmetospeakupandtellthestories,thatitismydutyhesaid;inmySeniorsgroupsomeEldersdonotwanttotalkaboutresidentialschool;Iwasraisedtraditionallyandinthespiritualway…thenChristianised;Ikeptmylanguagethough;Ioftenspeaktomybrothers

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whoarespiritualeldersforknowledge;whenyouareanelderyoucanlearnfromotherelderstoo;MybrotherssharedwithmethatbeingcalledanElderisabigresponsibility;liveacleanlife;Iwitnessedceremonyasayoungchildbeforeresidentialschoolandthestorieswhereveryimportant-Elderswouldsitinthecentreofacircleinceremoniesinthewinterwhenfeasting;nowpeoplelivedifferently;Iensuresthatmychildrenandgrandchildrengohometothereserveandknowhowtodothetraditionalactivitiesofthecommunity;Itisimportanttojustbehumble.CindyProvost-weallcomefromourancestors;wehavetoacknowledgethem;youwillalwaysrememberyouratmosphere,yourenvironment;yourintrinsicmemorywillrememberthatsafeplacewithyourgrandmotheretc.;theexpectationthatthisisarelationship,arelationalinvestmentwhenyouarelookingforhealingetc.itcan’tbeonesided;theElderisgivingalottoo;weneedtobethereforourhealersandelderstoo;withhumilityandgratitude…whenyouwalkaway,youprayforhealth,happinessandunityforthatelderandtheirlovedones;theexchangeismutual;weoftengetwhatweneedfromeldersandwego;andtoooftenweonlygowhenwewantsomething….sometimesareEldersneeddebriefingtoo;weshouldgivebacktothemtoo;wehavetoacknowledgeourelderabuseinthecommunities.Thestorythatthestatisticstellsisasadstorytodayforus;weneedtofindawaytounderstandthetraditionalknowledge,theusesandbenefitsithasinourlives;thereisareasonwhyweIndigenouspeoplesaresurviving;inordertoextractthetoolsforouryoungpeoplebasedonourtraditionalworldviews,weneedtoensurethatwehaveasafeplaceforthistooccur;thereisanopportunityhere;culturalsafety,food,treatedwithrespect;weneedtoworktowardsthatforourcommunity;itisasharedinvestment;inaperfectworldwehaveapeacefulenvironment;couldwepreloadotherswiththeinformationonhowtoaskforhelp,sotheyarenotshyandintimidated;andbothsideswalkawayfromanexperiencethatisapositiveone?RoyBearchief-whenwespeakaboutlanguage,thosethatareproductsoftheIRS,whenwebecomeparentsitisincumbentonustopassthelanguageandculturetoourchildren;somethingthatmakesusaccountableasEldersintheendisimportantforthisproject.CamilleRussell-howareyougoingtopaybackwhatthecommunity/reservehasdoneforyou-ahome,takingcareofyouandyourchildren-thepaymentissharingyourknowledgewhenyouareanoldperson,yourstoriesetc;togeteveryoneonthesamepage,sameroadsothateveryoneispresentandtheyareinthemoodtogetthejobdone;wehavedifferentculturesinCalgary,differentbackgroundsofEldersfromotherNations;thatdiversityneedstobeexpressedespeciallyforthekidssothatitdoesnotmeltusalltogether;weforgetaboutsignlanguagethewaythatweallusedtousetocommunicatebetweentribes;needtoincorporatethetechnology;noteveryoneissetouttobekeepersoftheculture;therearecertainchildrenthataregiftedtobekeepersoftheculture,theyareborntobelikethat,thosearetheonesthatwillbenefitfromthiswork;weneedtogivethemtheopportunitytofigureouttheirpurpose…foryoungpeopleitwouldnicetohavethatinplaceforthemtofindthemselves;tohavethetimeishardtofindtodoallthesethings;thisworkisimportantandneedstobeawareofit.FlorenceKelly-AnElderhastoaskyouandyouhavetobetaughtbythemifyouaccept.Whetherornotitisceremonyormedicines;youdon’tjustsayyouwanttolearnitanddoit…itisalongprocess.Peopleusedtoknowwhateveryone’sroleswereinthecommunity;theyknewwhotheywere.Storytellers,medicinepeople,drummers,huntersetc.SykesPowderface-Eldersarelikealibrary,andinagroupsessionofsharingyoucantakewhatyouneed;ouroralhistoryisfastdisappearingandknowledgeisgoingwiththemwhopasson;wearetryingtoprotectthatinformationtomaintainit;weareatthestagetousemoderntechnologytomaintainit;inclassroomsweareusingsocialmedia,electronicssothatstudentscanconnectwithit;trainingyoungpeopletheartoforaltraditionsandlanguage.CamilleRussell-It’sreallyimportanttopreservestories;thereare2kinds-holystoriesthatteachustheoriginofceremony,thentherearetheotheronesthathaveamoraltoitofsomesort;whenyouhearthestory,itisanice

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storybutwithamessage;itcouldbeaboutaprincipleorvalue;thesearethethingsthatshapeustobewise;yougrowuphearingthestories,laterinlifethosestoriescomebackandyouheartheminadifferentwaythanwhenyouwereachildandthemeaningcomestoyoumoreclearly;areflectionofyourawarenessandhowyouconductyourself.Todaykidsaresosmart-theyaresoawareataveryyoungage-theygetthemoralandthemeaningofthestoryat6yearsoldalready…ittookusawhile.Theolderpeoplethatneverhadagoodupbringingortraditionalteachings,theymaybeonthestreetsorincarcerated…theydon’thavetheability-andtheyneedthesestories,andtheoutcomewillbematurity,awarenessandcoping,independence.Youhavetoteachpeoplepatienceandself-reliance;inboardingschoolyoumissedyourmomanddad;thenwhenyouhavekids,youspoilyourkidsandenablethembecauseofthattrauma;youhavetokeeptellingthem;wehavetobetheuncle,aunty,thegrandparents;weliveinthecitywedon’tlivearoundourfamily;welivefarfromourrelativesandthatismissing.Whenyoucometoanelderandyouvisitthem;theysay“howdidyougethere?’heisaskingastoryofyourjourneyandthereisawholestoryofgettingtotheirplace…thenthereisastoryinallthatwedo-thenyoutalkaboutotherstuff…thatishowyoustarttheinteraction-thatishowweusedtovisit;needtorecreatethatfeelingagain.ReferencesandSourcesElderProtocolandGuidelines,2012,UniversityofAlbertahttps://cloudfront.ualberta.ca/-/media/ualberta/office-of-the-provost-and-vice-president/indigenous-files/elderprotocol.pdfBlackfootandFirstNationsMetisandInuitProtocolHandbook,2013,UniversityofLethbridgehttp://www.uleth.ca/governance/sites/governance/files/Protocol%20Document%20%28Blackfoot%20and%20FNMI%29%20GFC%20Approved%20Oct%207%202013_0.pdfAboriginalResearchProtocols:HealthyAboriginalPeopleinHealthyCommunities,2006,AlbertaMentalHealthBoardwww.amhb.ab.ca/publicationsLinktoinformationonsacredmedicineshttps://www.ictinc.ca/blog/sacred-cedarTruthandReconciliation94CallstoActionhttp://www.trc.ca/websites/trcinstitution/File/2015/Findings/Calls_to_Action_English2.pdfUnitedNationsDeclarationontheRightsofIndigenousPeoplehttp://www.un.org/esa/socdev/unpfii/documents/DRIPS_en.pdfCalgaryUrbanAffairsCommittee-WhiteGooseFlyingCallstoActionhttp://www.calgary.ca/CSPS/CNS/Documents/CAUAC/White-Goose-Flying-Calls-to-Action-CAUAC.pdf