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IntegratingFirstNationsandMetisContentandPerspective
Grade3
EarthandSpace:ExploringSoils
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
Rationale:This unit of study was designed from an Aboriginal learning perspective. This perspective is that students
are able to learn in an atmosphere that includes a wide range of learning styles. This includes learning
strategies such as talking circles, field trips, experiments, and co‐operative learning opportunities using a
wide range of activities. Although this unit includes these learning strategies it is not only limited to them,
a teacher could include many more depending on the class and the teachers preference. With this in mind
the unit of Exploring soils lends itself very freely to this style of teaching and learning.
During this unit of study students will be able to gain an understanding of Aboriginal views on the earth
and how people are dependent on nature for all aspects of life. Students will also gain knowledge of the
importance to be able to relate to the Tipi teaching and gain an understanding of how people are
dependent on each other. This unit will also use the tipi teaching to help students to identify the
importance of unity among people in order to work together to achieve the outcomes for each lesson.
This unit uses the philosophy of the tipi teaching to evaluate student’s progress in many ways. Some
examples of how the tipi poles are used to evaluate are based on what each part of the tipi means.
In this unit students will gain knowledge on the importance of soil and how it will affect our life. Students
will also be able to understand and identify the importance of understanding the Aboriginal way of
learning. In doing so students will be able to make personal connections and understand how mankind is
dependent on all aspect of earth for survival.
IncorporatingMedicineWheelPhilosophy
SpiritualStudents will have the opportunity to connect learning to the Tipi pole teachings to their own personal life.
Students will learn to appreciate and gain awareness that the earth provides for all aspects of life. Students will also
learn that all living and non living things are created equal.
PhysicalStudents will actively participate in collecting items to help acquire and gain knowledge. Students will also gain the
knowledge of how human being existence is related to mother earth.
EmotionalStudents will have an opportunity to an outdoor educational experience. Students will learn to appreciate mother
earth and develop their own thinking and understanding towards soil and mother earth.
MentalThe students will learn about different types of soils found in their community. Students will gain knowledge of soil
and earth through Aboriginal way of knowing.
CurriculumUnitOutcomesES3.1 Investigate the characteristics, including soil composition and ability to absorb water, of different
types of soils in their environment.
ES3.2 Analyze the interdependence between soil and living things, including the importance of soil for
individuals, society, and all components of the environment.
DeeperUnderstandingQuestions
Followingisalistofsomeofthebiggerquestionsthatcouldbeexploredthroughoutthisunit,ThesequestionsarebasedontheunderstandingswhichoriginatefromtheTipiTeachingsanduniversalvaluesthatFirstNationspeoplesdeemimperative.ForfurtherunderstandingofTipiTeachingsgoto“FourDirectionsTeachings”andselectCreeTeachingsbyElderMaryLee.ForfurtherinformationonUniversalValuesgotoOfficeofTreatyCommissionerswebsiteandlookforTreatyEssentialsLearningsWeAreAllTreatyPeoplefromtheTeachingTreatiesKits.
Respect ‐ all things are created equally
Humility – humans are not above other things in creation
Happiness – the world is an interesting and beautiful place
Love – humans need to be encouraged to appreciate all things in the natural world
Kinship – we are related to and affected by all things in nature and by changes experienced by any parts of nature
Thankfulness – we are fortunate to live in such an interesting and beautiful place and we are privileged to be able
to use things like rocks and minerals for our own use.
DeeperUnderstandingQuestionsforSoilUnit
How are we connected to mother earth?
What does soil provide for mankind? Why do we need to honour mother earth?
Discuss how it is important to respect mother earth and what each student can do to change their
behaviour in a positive way to show respect to mother earth.
SuggestedResourcesBallantyne, a. t. (1994). Wesakejack and the flood. Winnipeg: Bain & Cox, Publishers.
Baylor, B. (1972). When Clay Sings. New York: Charles Scribner's Sons.
Bruchac, M. J. (1988). Four Worlds: The Dine Story of Creation. In M. J. Bruchac, Keepers of the Earth (pp. 31‐37).
Calgary: Fifth House.
Bruchac, M. J. (2007). Keepers of Life. Calgary, Alberta: Fifth House, Ltd.
Bruchac, M. J. (1988). Keepers of the Earth. Calgary, Alberta: Fifth House Ltd. .
Bruchac, M. J. (1988). Keepers of the Earth Native Stories and Environmental Activities For Children. Calgary,
Alberta: Fifth House Ltd.
Bruchac, M. J. (1988). Of science and Indian Myths. In M. J. Bruchac, Keepers of the Earth (pp. 3‐5). Calgary: Fifth
House.
Cohen, R. b. (1988). The Mud Pony. Toronto: Scholastic Inc. .
Eyvindson, P. (1984). Kyle's Bath. Winnipeg, Manitoba: Pemmican Publications.
Kalman, B. (2006). Native North American Wisdom and Gifts. St Catharines, Ontario: Crabtree Publishing Company.
Kruger, L. F. (2005). Taking Care of Mother Earth. Pentiction, B.C.: Theytus Books.
McLellan, J. (1991). Nanabosho Dances. Winnipeg: Pemmican Publications Inc.
Office of the Treaty Commissioner. (2008). Treaty Essential Learnings We Are All Treaty People. Saskatoon: Office of
the Treaty Commisioner.
Seattle, C. (1991). Brother Eagle, Sister Sky. New York: Dial Books.
shemie, B. (1991). Houses of Hide and Earth. Toronto, ON: Tundra b.
Swamp, C. J. (1995). Giving Thanks A Native American Good Morning Message. New York: Lee & Low Books, Inc. .
Swamp, C. j. (1995). Giving Thanks: A Native American Good Morning Message. New York: Reading Rainbow Book.
Taylor, C. (1994). Bones in the basket. Toronto: Tundra Books.
Taylor, C. (1993). How we saw the world. Montreal: Tundra Books.
EngagingActivities
Have student bring in soil samples from home or from a favourite spot.
Have elders come to class and discuss how earth provides for mankind and protocol for taking from earth.
Discuss recycling and start a recycling program in the class or even school wide.
Start a class compost project.
Prepare ground for a school or community garden.(This also goes hand in hand with plants unit).
Plant seeds in different types of soils.
Have guest speakers in from local greenhouses to discuss the importance of soils in growing plants.
Create items out of clay.
Test soil samples of how they react to moisture content.
OutcomeES3.1 Investigate the characteristics, including soil composition and ability to absorb water, of different
types of soils in their environment.
ImportantUnderstandingFirst Nations cultures have had and still have today a deep relationship with the land. This relationship
and understanding of the land helped them to utilize the lands gifts and resources to meet their needs
(Appendix 1). Invite an elder(s) to the classroom and ask the elder to talk about their beliefs and ways of
understanding and respecting mother earth. (Appendix 6 & 6a).
o http://www.shannonthunderbird.com/symbols_and_meanings.htm accessed on (04/05/11)
o Taking Care of Mother Earth (Kruger, 2005)
o Keepers of the Earth: The Coming of Gluscabi (Bruchac, 1988)
o How we saw the world: How the world will end (Taylor, 1993) suggests how the world may end if
we do not keep balance and respect for the earth and all its creations.
Mother Earth provides us with many gifts (Appendix 5). Use a talking circle to identify ways in which
Mother Earth provides us with gifts (Appendix 2). Possible topics could include; where they found it,
why they took it from that area, what the soil could be good for/not so good for, what it may have
been used for in the past… Have students bring one sample of soil from any given area. Students can
engage in a talking circle and talk about their soil. Before retrieving the soil discuss the give‐take
relationship and traditions of First Nations peoples. (Appendix 3)
o Kyle’s Bath (Eyvindson, 1984)In this story the young boy lists different things he likes to do, some
of which uses soil.
o Giving Thanks (Swamp C. j., 1995)
o Nanabosho Dances (McLellan J. , Nanabosho Dances, 1991)
Identify places where different types of soils (clay, sand, silt, and loam) are located and why people
may have set camp, hunt…..in those locations. Make reference to land disputes and settlements
during the times of Treaty Negotiations and the Metis Rebellion and how the quality of the land and
location were of great importance and concern (Appendix 4).
o Treaty Essential Learnings We Are All Treaty People (Office of the Treaty Commissioner, 2008)
o Go to “the river lot farms of the red river” at
www.magazine.canadiangeographic.ca/atlas/lessonplan_pdf/mb6‐8%20red%20river.pdf is a unit,
lesson by lesson, about Metis river lots.
o Go to “metis river lot” http://members.shaw.ca/bcsk/perspectivef/metis/riverlots.html accessed
on 03/28/11
OutcomeES3.2 Analyze the interdependence between soil and living things, including the importance of soil for
individuals, society, and all components of the environment.
Use legends and storytelling (Appendix 7) to suggest or explain how First Nations and Metis
peoples value soil and Mother Earth and relate it with how can sustain, positively affect soil and
reduce or prevent harmful effects.
o The Mud Pony (Cohen, 1988)
o When Clay Sings (Baylor, 1972) Within this poem it explains ceremonies and beliefs about
ways in which Aboriginal cultures valued and respected the earth.
o Giving Thanks A Native American Good Moring Message (Swamp, 1995)
o Keepers of the Earth: Loo‐Wit, the Firekeeper (Bruchac, Keepers of the Earth, 1988)
Use creation legends that explain how the Earth was created (Appendix 7). Legends can be used
to explain and/or suggest how First Nations and Métis peoples value Mother Earth/soil. Legends
also show the interdependence between animals, soils, and/or plants. The Medicine Wheel model
demonstrates the interdependence of living things on each other. (Appendix 8 & 9)
o Keepers of the Earth: The Earth on Turtle’s Back (Bruchac, 1988)
o Wesakejack and the Flood (Ballantyne, 1994)
o Bones in the basket (Taylor, 1994) A collection of Native stories of the origin of people and the
earth.
o Keepers of Life: The Sky Tree (Bruchac, 2007)
o Keepers of the Earth: Four Worlds The Dine Story of Creation (Bruchac, 1988)
o Of Science and Indian Myths (Bruchac M. J., Of science and Indian Myths, 1988)
o Four Worlds: The Dine Story of Creation (Bruchac M. J., Four Worlds: The Dine Story of
Creation, 1988)
o Brother Eagle, Sister Sky (Seattle, 1991)
Identify types of soil for constructing different homes and structures of the past. Mud was used for
insulating and roofing of homes many years ago by Aboriginal peoples of Canada.
o Earth Lodges‐ These types of homes were used by some plains people. The types of people who built
this style homes were the Mandan and the Hidatsa. These people were mainly farmers who stayed in
one area.These structures were round in shape and built out of wooden frames then covered with
grass,bark, and soil.
i. Houses of Hide and Earth (shemie, 1991)
ii. http://www.saskschools.ca/curr_content/careered/elementary/imgettlessons/architecture
ofthetipi/architectureofthetipi.html Accessed on April 26, 2010 at 10:00 a.m(Appendix 10)
o Underground Log Lodge‐ these types of homes were used by cree tribes in northern quebec and salish
people on the cost of British Columbia. These houses were similar to earth lodges but instead they dug
a big hole and built them into the ground. These homes we used mainly as winter homes and for
protection.
Identify ways water can affect soil by reading the following legend.
o The Mud Pony (Cohen, 1988) In this story a boy makes a pony from mud and the pony comes
to life. The boy in the story must cover the pony with a blanket each night in order to protect
it from the rain and other elements as the pony is made from the Earth.
People of all cultures are dependent upon different types of soils for the use of tools and other
ways in which they can use soil to sustain and/or improve their lifestyle.
o When Clay Sings (Baylor, 1972) Clay and pottery,
AppendicesTableofContents
Appendix 1 Understanding Aboriginal Perspective and Spirituality towards Mother Earth
Appendix 2 Talking Circles
Appendix 3 Offerings, Tobacco, and Protocol
Appendix 4 River Lot System
Appendix 5 First Nations and the Land
Appendix 6 Inviting Elders to the Classroom – Protocol
Appendix 6a Importance of Elders and their Teachings
Appendix 7 Characteristics of Oral Tradition and Understanding Creation Stories
Appendix 8 Understanding the Medicine Wheel
Appendix 9 Examples of the Interdependence of Living Things within the Medicine Wheel
Appendix 10 Earth Lodges
Appendix1
UnderstandingAboriginalPerspectiveandSpiritualitytowardsMotherEarth
All life forms on this planet depend on the hierarchy of existence. This simply means that
all life forms depend for survival on the following: Creator, Mother Earth, Plants, Animals,
and Human Beings. Humans are totally dependent for survival.
All life forms on earth are dependent on provisions that creator gives. The sun, wind,
water, and food are derived from nature. Animals, plants, water, wind, and sun are not
viewed as natural resources; they are viewed as a sacred life giving living beings that
provide for people from the creator. Aboriginal cultural beliefs are that all life is connected
and for this reason ceremonies and rituals are held to honour all life forms and the creator
because it allows humankind to survive on nature. Aboriginal cultures know the
importance of nature and for this reason they studied and understood nature and
monitored the effects that humankind had on nature. They did this so that humankind
would not abuse nature as they realized that human’s existence depends on nature. This is
also the reason that aboriginal people viewed and studied changes in nature and the
environment.
Traditionally Aboriginal peoples conserved mother earth and all life existence. Today as
the environment is facing many hardships we start realize our doings. Respecting and
internalizing the Aboriginal understanding of how the aspects of life are all connected to
each other for survival is essential to conservation. We as humankind need to understand
that resources and environmental management by humankind has not improved nature.
Appendix2 TalkingCircles
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
01/13/09For more information on talking circles see;
http://www.danielnpaul.com/TalkingCircle‐FirstNations.html “talking circle first nations” accessed on 01/13/10
Appendix3–Offerings,Tobacco,andProtocolTraditional tobacco has been used by many Aboriginal people in ceremonies, rituals and prayer for thousands
of years. Using tobacco in non‐traditional ways like smoking cigarettes or chewing tobacco or snuff is abuse of
its traditional purpose.
"Traditional tobacco is our SACRED connection to our Creator." ‐ Pauline Shirt Elder, Cree Nation
Elders teach that tobacco was one of the four sacred medicines (Sacred Tobacco, Cedar, Sage and Sweetgrass)
given to many Aboriginal Nations. When used properly, Sacred Tobacco can be used to communicate with the
Spirit World and the Creator.
In its original form, tobacco had both honour and purpose. The chemical additives found in commercial
tobacco take away from tobacco's original purpose in Aboriginal ceremonies. Smoking cigarettes and chewing
tobacco have no connection to Aboriginal spirituality.
Traditional tobacco is intended to be used in small amounts for prayers and ceremonies.
Some traditional methods of using Sacred Tobacco:
1. The smoke from tobacco burned on sacred fires or in sacred pipes rises to the sky, carrying prayers to the
spirit world.
2. Sacred Tobacco can be used as a daily offering to say prayers and give thanks for all the gifts the Creator
has given to us. We lay Sacred Tobacco on to the Earth, our mother, for providing all the things that help
sustain our physical beings.
3. Offering Tobacco to water is an acknowledgment of the lifeblood that sustains us all as well. Without water,
we would cease to exist.
4. Historically, many Aboriginal people used Sacred Tobacco in combination with other plants/herbs to treat
some illnesses.
5. Offering Sacred Tobacco is a way of giving thanks in advance of a request. Whenever there is a request for
guidance, advice, ceremonies or taking from the animal or spirit world, Sacred Tobacco is always offered
first.
Retrieved from: http://www.tobaccowise.com/cms/One.aspx?portalId=44644&pageId=46570 “tobaccowise”
accessed on 01/13/10
Traditional Tobacco Use
Tobacco is often smoked in a sacred pipe during certain ceremonies. Tobacco acts as a communication link
between the people and the Creator. Thus when tobacco is smoked from a pipe or burned as an offering, all
thoughts, feelings, and prayers are carried in the tobacco smoke directly to the Creator.
Tobacco is not always burned. It is also used as a means of giving thanks. Before and after killing an animal
such as a deer, a hunter will often say a prayer while holding the tobacco in his left hand (the one closest to his
heart) to give thanks to the Creator and to the animal for giving up its life so that the hunter can feed his
family. First Nations people will also place tobacco on the ground and say a prayer as an offering when picking
medicines to give thanks to Mother Earth.
Retrieved from: http://pcchu.peterborough.on.ca/TUP/TUP‐traditional.html “traditional tobacco use”
accessed on 01/13/10
See People of the Buffalo by Maria Campbell last paragraph of pg. 14
Appendix4 TheRiverLotFarmsoftheRedRiverLand tenure in the Red River Settlement was based on the seigniorial system of New France. Unlike the English (and
American) system which employed the square township survey, the French system was based on long narrow river
lots. Each lot was up to 3 km deep but had a river frontage of only 8 ‐ 12 chains (150 ‐ 250 m). Along the Red River,
this long narrow pattern suited the settlers' need for both access to the river and to their neighbours. It gave each
family a share of fertile black river soil for crops such as wheat, oats, barley, and vegetables, as well as space further
back for some hay and pasture.
Retrieved from: http://members.shaw.ca/bcsk/perspectivef/metis/riverlots.html accessed on 03/28/11
Appendix5 FirstNationsandtheLandFirst 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, pg. 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, pg. 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, pg. 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.
Appendix6 TheInvitationofEldersThe 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 accessed on 01/13/10
Appendix6a OralTraditionandEldersOral 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.
Retrieved from: http://www.otc.ca/TEACHERS/TTIC_K6_and_TELS/ (accessed 11/04/09)
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 1, pg. 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, 1991)
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)
“Of Science and Indian Myths” from Keepers of the Earth (Bruchac, 1988) is a legend that explains the
origin of storytelling.
Appendix7CharacteristicsofOralTradition
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.
Treaty Essential Learnings We Are All Treaty People (Office of the Treaty Commissioner, 2008)
UnderstandingCreationLegends“There are probably as many different stories of how the earth was formed and how humankind came to
inhabit it as there are Native peoples in North America. Different as those legends are, a common thread
runs through them. All see the earth as a gift given us, prepared for us ahead of our arrival. All recognize
the interdependence of all life on our planet and the obligation to protect it.” ‐C.J. Taylor
Appendix8 UnderstandingtheMedicineWheel
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
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 remind 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, A Resource Guide for Grade 1, pp. 26‐27, Office of the Treaty Commissioner
Treaty Essential Leanings We Are All Treaty People, Treaty Essential Learning #4, pp. 26‐46, 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
By Lamarr Oksasikewiyin “Traditional First Nation Spirituality”
Retrieved from: http://naicam.nesd.ca/~currcorner/files//u6/TradFNSpirit(2).ppt Accessed on
06/16/2011
Appendix9 ExamplesoftheInterdependenceofLivingThingswithintheMedicineWheelWithin the medicine wheel and circle of life model above the inner rings represent the entities in which
all life forms are dependent on. Air, water, fire, plants, animals, and people, affect soil and its ability to
maintain balance and security for all the other entities.
The following are examples the interdependence among the entities within the circle and the
importance of each in relationship with soil.
Air
Soil erosion caused by wind.
Air within the soil provides oxygen for animals and plants.
Air pockets provide a place for water to be stored.
Water
Mixed with dirt to create mud helps make bricks and tiles.
Mud for traditional medicines and healing.
Mud for insulation and construction of dwellings.
Soil erosion.
Amount of moisture of soil affects the life it provides. Compare soil from swamps and deserts.
The differences in soil near shorelines of rivers, oceans, ponds, and swamps.
Water in soil sustains plant life and animal life.
Plants
The roots of plants are useful to soil as they help to stop it from being blown or washed away in
storms.
Lichen helps to break rocks down and make soil.
Large tree roots can help to break down rocks to make more soil.
Rotting plants and animals mix with rock fragments and minerals to create new soil.
Animals
Soil is home to many animals such as moles, worms, and ants.
Underground animals improve the quality of soil by breaking it up and mixing it as they move
and eat.
The tiny tunnels and holes allow air and water into the soil.
Dropping form animals provides nutrients for the soil.
People
Farmers tilling the soil and breaking it up creates healthier soil and allows air and water to
penetrate.
Sometimes chemicals are used the make soil richer, but this can also be harmful towards
insects, soil, and water.
Movement of soil for construction of houses, and highways.
Mining for precious ores, metals, and rocks such as; gold, granite, and marble.
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