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IntegratingFirstNationsandMetisContentandPerspective
Grade2
SocialStudiesInteractions
Goal: To examine the local, indigenous, and global interactions and interdependence of
individuals, societies, cultures, and nations. (IN)
UnitOutcomes
IN2.1 Determine characteristics of a community.
IN2.2 Create a representation of the diversity of cultural groups in the local community.
Name of Teacher: Claire Bazylak
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
Rationale
The goal of this unit is for students to explore and investigate their own community with its diverse cultural groups.
Students will investigate how diverse individuals and groups contribute to the community through their work, play
and celebrations. Students will also investigate how the similarity and differences enrich communities and help
meet the needs of the community.
Aboriginal communities traditionally had a strong sense of community and interdependence upon each other. All
people are equal and help provide for the community. Each role and responsibility is important to the community
structure and needed for the community to thrive. It is important to learn humility, and to recognize that everyone
in the circle is regarded as equal, that no one individual is more important than the other. Tipi teachings and
universal first nation values support the importance of each community member and their role. The teachings
support the Aboriginal spiritual beliefs and connections with mother earth by which they live.
We have incorporated many resources with Aboriginal content. It is important to use resources with Aboriginal
content when available so Aboriginal students can feel connected to their culture and so Non‐Aboriginal students
can be exposed to a different culture.
Many of the activities in the unit are taught using Experiential Learning. The activities invite students to explore
their own communities. It is important to use activities where students learn through observation and interaction.
This will result in a deeper and more meaningful understanding of themselves and their communities.
IncorporatingMedicineWheelPhilosophy
SpiritualStudents will learn to value the cultural traditions of Aboriginal people’s celebrations, beliefs, roles, and
responsibilities towards the community and self. Students will appreciate how these practices strengthen their
spirit, and nurture the community in positive ways.
PhysicalStudents will discover unique characteristics of their local community by researching its resources and conducting
interviews.
EmotionalStudents will be able to suggest ways in which their community and family background create a positive community
and environment that support growth and change.
MentalStudents will interpret ways in which the community and its cultural history affect them today and in the future.
DeeperUnderstandingQuestions•How do you help the community meet its needs?
•Why is it important to help the community meet its needs?
•Why is respect important among cultures?
•How do we show respect for cultures that are different from our own?
SuggestedResources:
Adams, L. (2009). A Gift for Kohkum. Eaglecrest Books.
Adams, L. (2009). Collecting Eggs. Eaglecrest Books.
Adams, L. (2009). Dean's Fish. Eaglecrest Books.
Adams, L. (2009). Here Comes the Bus. Eaglecrest Books.
Adams, L. (2009). Hope's Necklace. Eaglecrest Books.
Adams, L. (2009). The Basketball Game. Eaglecrest Books.
Adams, L. (2009). The Lemonade Stand. Eaglecrest Books.
Adams, L. (2009). The Powwow. Eaglecrest Books.
Banting, E. (2009). Inuit. Calgary: Weigl .
Bopp, J., Bopp, M., Brown, M., Lane, P. Jr. (1985). The Sacred Tree. Lethbridge, AB: Four Worlds
International Institute for Human and Community Development
Bouchard, D. (2007). I am Raven. Vancouver: MTW Publishers.
Bouchard, D. (2010). The Secret of your Name. Calgary: Red Deer Press.
Bouchard, D. (2002). The Song Within my Heart. Vancouver: Raincoast Books.
Bouchard, D., Willier, D. B. (2008). The Drum Calls Softly. Calgary: Red Deer Press.
Boyden, L. (2007). Powwow's Coming. Albuquerque: University of New Mexico Press.
Boyden, L. (2007). Powwow's Coming. Albuquerque: University of New Mexico Press.
Bruvold, L. A. (2009). Alysha's Flat Tire. Eaglecrest Books.
Burton, W. (2009). Dancing in my bones. Saskatoon: Gabriel Dumont Institute.
Carlson, L. (1994). More Than Moccasins. Chicago: Chicago Review Press.
Delaronde, D. L. (1999). A Name for a Metis. Winnipeg: Pemmican.
Delaronde, D. L. (2004). Friendship Bay. Winnipeg: Pemican Publications.
Delaronde, D. L. (2000). Little Metis and the Metis Sash. Winnipeg: Pemmican Publications.
Denny, E. (2008). Janeli's Dance. Penticton, BC: Theytus Books.
Dorian, L. (2009). The Giving Tree. Saskatoon: Gabriel Dumont Institute of Native Studies and Applied Research.
Elliot, M. (2004). Empowering the spirit II. Owen Sound, ON: Ningwakwe Leaning Press.
Flamand, R. (2007). The story of the Rabbit Dance. Saskatoon: Gabriel Dumont Institute.
Flamand, R. (2007). The Story of the Rabbit Dance. Saskatoon: Gabriel Dumont Institute.
Hadubiak, M. (2007). Aboriginals and Their Sacred Colours: The Earthly Connection. Saskatoon: Maxine Hadubiak.
Hawker, B. (2005).Empowering the learner 2, native literacy workbook. Owen Sound, ON: Ningwakwe Learning Press.
Hudak, H. C. (2009). Arts and Crafts. Calgary: Weigl Educational Publishers.
Hudak, H. C. (2009). Clothing. Calgary: Weigl Educational Publisers.
Hudak, H. C. (2009). Dance. Calgary: Weigl Educational Publishers.
Hudak, H. C. (2009). Food. Calgary: Weigl Educational Publishers.
Hudak, H. C. (2009). National Aboriginal Day. Calgary: Weigl .
Hudak, H. C. (2009). Places of Worship. Calgary: Weigl Educational Publishers.
Kalman, B. (1997). Celebrating the Powwow. New York: Crabtree.
Kalman, B. (2006). Native North American Wisdom and Gifts. St Catharines, Ontario: Crabtree Publishing Company.
Landon, R. (2008). A Native American Thought of it: amazong inventions and innovations. Toronto: Annick Press.
Littlechild, G. (1993). This land is my land. San Francisco: Children's Book Press.
Loewen, I. (1993). My Kokum Called Today. Winnipeg: Pemmican Publishers.
Lomberg, M. (2009). Iriquois. Calgary: Weigl.
Lomberg, M. (2009). Ojibwa. Calgary: Weigl Educational Publishers.
McDermott, B. (1999). Famous Canadians from Saskatchewan. Edmonton: Reidmore Books.
Murray, B. (2008). Thomas and the Metis Cart. Winnipeg: Pemmican Publications.
Nault, J. (2008). Haida. Calgary: Weigl Educational Publishers.
Office of the Treaty Commissioner. (2008). Teaching Treaties in the Classroom: A Treaty Resource Guide for Grade
One, The Lifestyles of First nations Peoples Before and After The Arrival of The Newcomers. Saskatoon:
Office of the Treaty Commissioner.
Olson, K. W. (2009). Eat, run, and live healthy. Penticton, BC: Theytus Books.
Olson, K. W. (2009). Eyes, Ears, Nose and Mouth. Penticton, BC: Theytus Books.
Olson, K. W. (2009). Living Safe, Playing Safe. Pentiction, BC: Theytus Books.
Patterson, H. (2006). I am Canada. Toronto: Scholastic Canada.
Patton, A. (2007). Fiddle dancer. Saskatoon: Gabriel Dumont Institute.
Pelletier, D. W. (1992). The Powwow. Regina: Gabriel Dumont Institute.
Plain, F. (1994). Grandfather Drum. Winnipeg, MB: Pemmican Publications.
Trembach, V. (1998). A reserve community of Saskatchewan. North Battleford: Rainbow Horizons Publishing.
Vitellaro, L. (1998). Lost and Found. Brookfield: Millbrook.
Webster, A. (2008). Sioux. Calgary: Weigl Educational Publishers.
Webster, C. (2008). Huron. Calgary: Weigl Educational Publishers.
Webster, C. (2008). Mi'kmaq. Calgary: Weigl.
EngagingActivitiesThis is a LIST of activities that focus on inquiry, discovery learning, observation, hands on….This is the whole
teaching part and methods of our integration.
Go for a walk in your community to identify different places and how they help to meet people’s needs. Students take pictures of different places. Each student picks a picture and tells how this place meets the needs of people in the community. A community map could be made on a bulletin board with these pictures.
Go on Google Earth, find your community and other communities nearby and discuss common attributes.
Use a talking circle to share stories, experiences and memories. (Appendix 1: Talking Circle)
Invite or interview people from different cultures in your community, focusing on how they contribute to
the community. The guests could be parents, elders, business people, or community leaders. (Appendix 2:
Protocol for inviting Elders)
Outcome
IN2.1Determinecharacteristicsofacommunity. A Reserve Community of Saskatchewan (Trembach, 1998). This grade two reading level book briefly shows
the roles of Band Chief, and Band Councillor. It also shows how Kohkom helps her grandchild learn Cree. A map activity represents places and services in the community. o Go To “The First Nations: Community Reserves”
http://www.literacycommunity.com/grade3/firstnations/reserve.htm accessed on (04/05/11)
The following resources show places in the community and how people help each other. o These ideas can be pulled from many of the Eaglecrest books which feature aboriginal real life
characters. The following is not an exhaustive list: o Collecting Eggs (Adams, 2009) o Here comes the Bus (Adams, 2009) o Dean’s Fish (Adams, 2009) o The Basketball Game (Adams, 2009) o A Gift for Kohkum (Adams, 2009) o Lost and Found (Vitellaro, 1998) o Alysha’s Flat Tire (Bruvold, 2009) o Hope’s Necklace (Adams, Hope's Necklace, 2009) o The Lemonade Stand (Adams, 2009)
o These ideas can also be pulled from the “Caring for Me” series which features aboriginal characters. o Living Safe, Playing Safe (Olson, 2009)(Features safety in different community places.) o Eat, Run, and Live Healthy (Olson, 2009) (Features a nurse coming for a school visit.) o Eyes, Ears, Nose and Mouth (Olson, 2009)(Features a visit to the doctor.)
Outcome
IN2.2 Create a representation of the diversity of cultural groups in the local community.
(Cultural groups and Celebrations)
CulturalGroups All cultural groups are represented within the medicine wheel. (Appendix 3) We are all connected. Identify
where different races of people fit in the four quadrants of the circle of life/medicine wheel. The four quadrants of people are; black, white, red, yellow. Find an activity that can be easily done within the classroom that represents cultures from each quadrant. Ex. Making bannock, Chinese lanterns, Easter Eggs, Kinara (a special candle holder for Kwanzaa.) o Cultures of Canada series edited by Heather C. Hudak. There are four books in the series;
o Arts and Crafts (Hudak, 2009) o Clothing (Hudak, 2009) o Dance (Hudak, 2009) o Food, (Hudak, 2009) o Places of Worship (Hudak, 2009)
o More Than Moccasins (Carlson, 1994) Has Aboriginal craft activities.
Diversity and interdependence are teachings within the medicine wheel. (Appendix 3) Harmony needs to exist among all peoples of the different quadrants despite differences. All races and cultures in the circle deserve respect. o I am Canada (Patterson, 2006) o Aboriginals and Their Sacred Colours: The Earthly Connection (Hadubiak, 2007) pg. 6 o Friendship Bay (Delaronde, 2004)
In a talking circle discuss how diverse cultures and their contributions make the community a better place. Discuss what we can learn from each other. (Appendix 2)
o A Native American Thought of it: Amazing inventions and innovations (Landon, 2008) I.e.: snowshoes, toboggan, hacky sack, lacrosse, canoe, bow and arrow etc.
o Famous Canadians from Saskatchewan (McDermott, 1999)from The All About Series ‐ Allen Sapp and Tom Jackson’s contributions to Saskatchewan. Similar examples of other aboriginal people may be found in other books in this series.
Celebrations, Festivals and Traditions
The following resources describe Metis celebrations and traditions, for example, fiddle playing, dancing.
o Dancing in My Bones (Burton, 2009)
o Fiddle Dancer (Patton, 2007)
o The Story of the Rabbit Dance (Flamand, 2007)
o Jenelli’s Dance (Denny, 2008)
o A Name for a Metis (Delaronde, 1999)
o Thomas and the Metis Cart (Murray, 2008)
o The Giving Tree (Dorian, 2009)
o Little Metis and the Metis Sash (Delaronde, 2000)
o The Secret of Your Name (Bouchard, 2010)
Outcome(continued)
IN2.2 Create a representation of the diversity of cultural groups in the local community.
The following resources describe Aboriginal celebrations and traditions, for example, powwow, drumming and round dance. (See appendices 4 (Powwow) and 5 (Drumming) ).
o Powwow’s Coming (Boyden, 2007)
o The series Aboriginal Peoples of Canada There are seven titles: Haida (Nault, 2008) Huron (Webster, 2008) Inuit (Banting, 2009) Iroquois (Lomberg, 2009) Mi’kmaq (Webster, 2008) Sioux (Webster A. , 2008) Ojibwa (Lomberg, 2009) This series has connecting websites that may be helpful.
o From the series Canadian Celebrations: National Aboriginal Day (Hudak, 2009) o Powwow’s Coming (Boyden, 2007) o Celebrating the Powwow (Kalman, 1997) o The Powwow (Adams, 2009) o The Song Within My Heart (Bouchard, 2002) o My Kokum Called Today (Loewen, 1993) o The Aboriginals and Their Sacred Colours: The Earthly Connection (Hadubiak, 2007)p. 8, 22, 23, 24, 25, o I am Raven (Bouchard, 2007) o The Drum Calls Softly (Willier, 2008) o The Pow‐wow (Pelletier, 1992) o This land is my land (Littlechild, 1993)
Invitation to SUNTEP/ITEP students to visit the school and lead cultural activities.
Take part in Aboriginal Day activities, June 21st. Activity books can obtained from www.ainc‐
inac.gc.ca/nad/
AppendicesTableofContents
Appendix 1 Talking Circles
Appendix 2 Protocol for inviting Elders
Appendix 3 Understanding the Medicine Wheel
Appendix 4 Powwow
Appendix 5 Drumming
Appendix 1 Talking Circles
The Talking Circle is an excellent teaching strategy which is consistent with First Nations values. The circle symbolizes completeness. "When you put your knowledge in a circle, it's not yours anymore, it's shared by everyone." - Douglas Cardinal, architect (Regina Leader Post, November 28, 1995).
In a Talking Circle, each one is equal and each one belongs. Students in a Talking Circle learn to listen and respect the views of others. A stick, stone or feather (something that symbolizes connectedness to the land) can be used to facilitate the circle. Whoever is holding the object has the right to speak and the others have the responsibility to listen. Those who are hesitant to speak may eventually speak because of the safety of the Talking Circle. The object "absorbs" the words said in the Circle. This emphasizes that what is shared in the Circle is not to be spread around outside the Circle. Many Talking Circles begin with words which foster the readiness of the Circle. This is an excellent opportunity to have Elders involved in the classroom. The intention is to open hearts to understand and connect with each other.
Guidelines for Talking Circles:
(Adapted from The Sacred Tree Teachers' Guide (1982) published by the Four Worlds Development Project). if using a large group of students (thirty or more, perhaps) it is recommended that they are organized into an
inner circle and an outer circle. Whoever is sitting in the inner circle can speak while those in the outer circle listen. Students can take turns being in the inner circle.
during the circle time, people are free to respond however they want as long as these basic considerations are followed:
all comments are addressed directly to the question or the issue, not to comments another person has made. Both negative and positive comments about what anyone else has to say should be avoided.
only one person speaks at a time. Generally the person holding the object speaks. Students can indicate their desire to speak by raising their hands.
silence is acceptable. There must be no negative reactions to the phrase, "I pass." going around the circle in a systematic way invites each person to participate without a few vocal people
dominating the discussion. the group leader facilitates the discussion in non-judgmental way. In other words, instead of responding with
words like, "great" or "good", the leader can acknowledge or clarify comments, such as, "I understand you are saying that..."
speakers should feel free to express themselves in any way that is comfortable: by sharing a story, a personal experience, by using examples or metaphors, and so on.
Talking Circles last, in general from eight to fifteen minutes at the start of the lesson or to bring it to closure. Positively-focused topics can include:
a success you recently had where you would live if you could live anywhere in the world something you would like to achieve in the next few years something you like about yourself something you wish you could do better something you wished for that came true
(Reprinted from the document The Circle of Life: First Nations Content & Perspective for Middle Years Students, an inservice, February 23, 1996, Maureen Johns Simpson, Indian and Métis Consultant, Regina Public Schools. Used with permission.)
To teach students about the concepts of the Talking Circle, have them work on the Talking Circle learning object.
http://www.saskschools.ca/curr_content/aboriginal_res/supplem.htm “first nations talking circle accessed on
01/13/09
For more information on talking circles see;
http://www.danielnpaul.com/TalkingCircle‐FirstNations.html “talking circle first nations” accessed on 01/13/10
Appendix 2 Protocol for Storytelling and Oral History
The Drum and Storytelling
The drum possesses the sound of Mother Earth and all living things. It is believed by some that certain stories that
are shared with the drum must not be told during the summer months out of respect for the animals and plants.
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.
Grandfather Drum, (Plain, 1994)
Reading and Re‐Telling Legends
In most Native communities, stories were told during a special event or time of the year. For examples,
the Ojibways of the eastern woodlands would only share stories during the winter. This was because they
needed to fill the long winter nights, and because they had respect for the spirits that were with them
during the sharing of these stories.
Empowering the Spirit II, pg. 15, (Elliot, 2004)
Inviting Elders to Share Stories
Present tobacco to an elder and ask them to share a story with the learners about a specific event that happened
long ago. It is important that your request is specific and detailed. Offer tobacco on the table, do not insist on the
elder taking the tobacco without first stating your request. It is important that the elder have time to reflect before
accepting the tobacco. The gesture of taking the tobacco signifies the acceptance of the request and the
willingness to share his or hers stories. Request permission to videotape or record the story for future reference.
Appendix 3 Understanding the Medicine Wheel
TheMedicineWheelThe First Nations peoples’ common worldviews are formulated by interrelated components such as spirituality,
values, knowledge, culture, oral traditions, language, technology, and the natural world. These influential
components comprise social, economic, and belief systems.
Treaty Essential Leanings We Are All Treaty People (Office of the Treaty Commissioner, 2008)
Purpose:
The four directions of the medicine wheel are gifts given by the Creator. It represents change, equality, unity and
interconnectedness with all creation. The medicine wheel is a circle of hope and of healing. It contains many stories
and many teachings. We will never see in our lifetime all the wisdom that comes from these doorways. Every
entity is considered a life form as it is essential for survival and balance. Every life form has a spirit, from the tiniest
insect to the largest rock. The medicine wheel helps people balance and heal themselves and use it to provide a
sense of direction and guidance to their lives. It helps people achieve a greater understanding of themselves in
relation to all of creation.
Shape:
The spiral within the wheel represents change and moving toward another level of growth and development. The
life force of all existence moves in a clockwise circular manner, representing wholeness and continuity. All of life
forms within the circle will go through these cycles. The wheel is an important tool because of its constant
movement. When the earth completes a full cycle of the four seasons, we also mature and grow as we complete a
full circle. The circle is a sacred symbol used by most aboriginal people. There is no beginning and no end. When
sitting in a circle all are equal; no one is greater than anyone else. We can see all who is in the circle and know what
strengths the circle holds.
The circle shape also keeps us in mind of the many circles found within Creation. It reminds us of the sun and the
moon. Not only is their shape a circle, but so also is their journey. The natural cycles of life move in a circle. Think
of the four seasons.
Examples of Gifts from Creator within the Quadrants
Four Direction east, south, west, north
Four seasons spring, summer, fall, winter
Four original races Caucasian, Firs Nations, African, Asian
Four principles of life love, honesty, unselfishness, purity
Four stages of life child, adolescent, adult, elder
Four parts of self physical, mental, emotional, spiritual
Four medicines sage, tobacco, sweetgrass, cedar
Four types of animals winged ones, two legged, four legged, flyers, swimmers
Four elements sun, water, air, earth
Understanding the 4 Parts of Self ‐ Making personal connections within your medicine wheel?
Physical: What are you putting in your body that makes it weak?
Mental: What is causing stress in your life?
Emotional: Share a story that relates to your feelings.
Spiritual: When was the last time you participated in a ceremony?
Empowering the Spirit II, pg. 3, (Elliot, 2004) and Empowering the Learner 2, pg.5, (Hawker, 2005)
For other traditional teachings go to:
www.fourdirectionsteachings.com (accessed 19/04/08)
Teaching Treaties in the Classroom, Resource Guide for Grade 1, pp. 26‐27, (The Office of the Treaty Commissioner,
2008)
Treaty Essential Leanings We Are All Treaty People, pp. 26‐46 Treaty Essential Learning #4, (Office of the Treaty
Commissioner, 2008)
Native beliefs stress that it is important to maintain a balance among all things in nature. The people believe that
plants, animals, and minerals have spirits that must be respected. If people take too much from nature, they upset
the balance of nature and disrespect the spirits. Once the balance is disrupted, people may experience sickness,
hunger, or other types of suffering.
To maintain the balance, people must treat one another, plants, animals, and the land with respect. Native people
show respect by offering thanks for the gifts that they receive from nature. People show thanks with prayers,
songs, dances, and offerings.
Native North American Wisdom and Gifts (Kalman, 2006)
Circle of Life
EARTH
MOON
EARTH
GRASSES
CHILDHOOD
WINGED ONES
HONESTY
ORDER
FOUR LEGGED
SOUTH - SUMMER
TREES
AIR
NORTH -WINTER
DEATH/OLD AGE
HARMONY
CREATOR
PURITY
STARS
SUN
FIRE
FLOWERS
BIRTH
INFACY
TWO
LEGGED
EAST
SPRING
LOVE
CONTROL
WEST
AUTUMN
UNSELFISHNESS
BALANCE
ADULTHOOD
SWIMMERS
VEGETABLES
WATER
Author: Lamarr Oksaskikewiyin, “Tradititional First Nations Spirituality Lamarr”
Retrieved from http://naicam.nesd.ca/~currcorner/files//u6/TradFNSpirit(2).ppt accessed on 03/04/11
Appendix 4 Powwow
Historical Overview of Pow wows
For many First nations’ people across North America, the Pow wow has become an expression
of First Nation identity. For Firs Nations’ people in Saskatchewan, it is also a statement of our
ability to survive as a people. The Pow wow in Saskatchewan is an ancient tradition. Pow wow
dancing conveys important traditional teachings. One teaching is that dancers dance not only
for themselves but also for all First Nations’ peoples. They dance for the sick and the elderly
and they dance for those who cannot dance.
In the early years, many First Nations’ people continued to attend these ceremonial dances
despite threats from government. Prior to World War I, First nations were only allowed to
dress up in their traditional outfits for exhibitions and parades. Special permission had to be
granted by the federal government to allow these demonstrations, but these events did play a
role in retaining the Pow wow tradition in the prairies. It wasn’t until 1951, with further
changes to the Indian Act, that the Pow wow could be help without interference.
One important aspect of Pow wows is the honouring of our First Nations’ Veterans are asked to
carry flags in the Grand Entry, to retrieve dropped Eagle Feathers and to provide prayers
throughout the event. The honouring of our Veterans is a reflection of value First nations place
on their service. The Veterans’ willingness to give their lives in the service of others merits our
highest respect. This honouring of the Veterans is also reflective of the warrior tradition of First
Nations.
Cultural Teachings: First Nations Protocols and Methodologies
(Saskatchewan Indian Cultural Centre, 2009)
For more information on Pow wow go to:
http://www.manataka.org/page46.html
http://www.landscapesmag.com/teachers/lessonplans/Aboriginal%20lesson%20plans/POW%2
0WOW%20Dance.pdf
http://www.gatheringofnations.com/
http://www.powwows.com/ includes video clips
Appendix 5 Drumming
The following explanation by Elder Mary Lee was retrieved from:
http://www.fourdirectionsteachings.com/transcripts/cree.htmlaccessedon01/13/10
THEDRUM
There’sateachinginthefourdirectionsoftheMedicineWheelaboutresponsibilityandrelationshipbetweenthefourstagesoflife.Thisteachingcomesfromtheteachingofthedrum,thecirclethatisthedrum.Whenyoucriss‐crossthedirectionsasyoutiethedrum,itshowshowadultscanparentaninfantbecausethetiegoesfromthechildtotheadult.Andfromthereitgoestotheelderwhoistiedtotheyouth.That’swhyitwasgiftedatthetimeofcreationofhumanbeingsthattheadultsshouldparentthatinfantandthat’swhyElderscanoftenspeaktoyoungpeoplebetterthananadultthat’sparentingthatyoungpersonbecausethatconnectioninthewheeliscomingfromnorthtothesouth,fromEldertoyouth.It’ssosoimportanttodayandalotoftimeswhentheyoungpersoncomesalonginthesoutherndoor,that’swhythengrandparentswereusedtogiveteachingsatthattime.Sometimesgrandparentsonlytookthatchildforayearortwo,sometimeslonger.Thedominantsocietyneverunderstoodwhenayoungpersonwasmovedtothegrandparents.Itwasn’tbecausetheparentscouldn’tparent,theyjustknewthatcycleofteachinginthefourdirections.It’sintheMedicineWheel.OurlivesareliketheMedicineWheel–allourmotion,ourlife,ourjourneysareintheMedicineWheel.That’showtheteachingshappenedyearsago.
ElderMaryLee
http://www.fourdirectionsteachings.com/transcripts/cree.htmlaccessedon01/13/10
The drum possesses the sound of Mother Earth and all living things. It is believed by some that
certain stories that are shared with the drum must not be told during the summer months out
of respect for the animals and plants.
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.
Grandfather Drum, (Plain, 1994)