tsinissini october 2014 - blood...

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TSINIKSSINI October 2014

Darlene Plume: Blood Tribe Senior Executive OfficerRick Tailfeathers: Communications DirectorTom Russell: Communications WriterMyron Fox: Layout Graphic DesignSarah Sweet Grass Photos/Stories

Published by the authority of Blood Tribe Chief & Council Box 60 Standoff, AB T0L 1Y0ph: (403) 737-3753 FAX: (403) 737-2785visit our website for more... www.bloodtribe.org

The Blood Tribe Council Review entitled ‘TSINIKSSINI’ is dedicated to the sharing of information for the people of the Blood Tribe. The magazine format features news, stories, articles and an array of items as our way of sharing what is occurring on the Blood reserve and beyond.

We hope you enjoy your magazine and invite any suggestions you may have in improving our coverage on any number of events and activities. The magazine will be printed on a monthly basis and will be distributed to various locations on the reserve.

The magazine is free of charge.

The magazine is published by the Blood Tribe Communications department and is printed by Graphcom Printers (2011) of Lethbridge.The collection of information, photographs and layout of the magazine is from the Blood Tribe Communications department.

We would like to acknowledge Darlene Plume, Senior Executive Officer, the Blood Tribe Chief & Council and the people of the Blood Tribe for your support.

Published by Blood Tribe Administration

COMMUNICATIONS Department

The photograph shows the horse riders preparing to ride from the four directions to make a tobacco offering once they reach the camp where the buffalo treaty was signed.

Photo Credit: Sandra Delaney

3. Alberta Chiefs reject Bill S24. Matrimonial Real Property Summary5. Matrimonial Real Property Summary6. Free Range Buffalo Agreement7. Free Range Buffalo Agreement8. Blackfoot Confederacy Conference 9. Blackfoot Confederacy Conference 10. American Indian Holocaust11. American Indian Holocaust12. Sisters in Spirit Vigil 13. Linda Bruised Head / Maya Many Grey Horses14. Blood Author Dr. Lena Russell15. Sergeant Jim Bennett Receives Award16. Kiitokii Releases Blues Album17. Guitar Nation tours Blood reserve18. Department of Transportation Inspection19. Kainai Energy Emergency Response Plan20. Upcoming Events

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Submitted by Brent Scout

ALBERTA CHIEFS REJECT FIRST NATIONS MATRIMONIAL PROPERTY BILL AND CALL ON FIRST NATIONS TO DEVELOP OWN LAWSEdmonton, Assembly of Treaty Chiefs - Alberta Chiefs passed a resolution last month rejecting the implementation of Bill S2, the Family Homes on Reserves and Matrimonial Interests or Rights Act until First Nations have sufficient time to develop its own laws to protect jurisdiction, rights and reserve lands.

Laws that protect Canadian couples in a breakup were extended to First Nation communities earlier this year when the Matrimonial Real Property Act (MRPA) came into effect. But critics say the government was too paternalistic in designing the legislation and just another move toward dismantling First Nation communities.

Chiefs at the Fall 2014 Assembly of (Alberta) Treaty Chiefs (AoTC) in September said something needs to be done about the issue, and that First Nations must be the ones to create their own divorce laws and handle things internally.

Currently, provincial laws governing the fair division of assets when marriages fail do not apply on First Nations reserves. The federal Indian Act, which governs most aspects of reserve life, does not address the subject.

The Act empowers First Nations to make their own laws in relation to certain family law matters including the possession of on-reserve family homes on the breakup of a relationship. First Nations have until December 16, 2014 to make laws on property and real property on reserve, as the laws governing these issues remain under the sovereign authority of individual First Nations.

If a First Nation does not make such laws within one year of the Act coming in force, “Provisional Federal Rules” regarding these matters will begin to apply. These rules implement an approximation of family

law as it applies off-reserve to reserve property. For example, they empower a Court to make an order giving exclusive possession of a family home on-reserve for an indefinite period (possibly for life) to a former partner of a relationship – even if the partner is not First Nation.

One significant difference in the Provisional Federal Rules from general off-reserve family law is that equalization of family property applies to common law spouses, not just to formally legally married spouses. In order to make the equalization, a court may in some cases order the transfer of an on-reserve land interest to a partner of a relationship who is a member of the First Nation in question (but not to a non-member).

Chiefs say legislation passed by the Conservative government will not provide access to justice for First Nations citizens affected by marital breakdown and called on First Nations to work with their citizens to pass their own laws and develop their own codes in this area. Alberta Chiefs are calling for a one-year extension and adequate financial support to assist First Nations in creating legislation regarding provisions that have serious implications

in a “unilaterally created and implemented law.”Former AFN National Chief Shawn Atleo said, “The legislation introduced…does not provide the necessary tools or capacities for First Nation governments to deal with the issues that arise when marriages break up. This is rightfully a matter of First Nation jurisdiction and we must have this capacity. We are willing to work with the government on a better, effective approach and, in the meantime, we are urging First Nation governments to work with their citizens to enact their own codes on laws in this important matter and to occupy this ground before the federal government does.”

The legislation was originally introduced in 2008 and has been opposed by the AFN as well as organizations like the Native Women’s Association of Canada. First Nations want the capacity and tools at the community level to deal with issues related to matrimonial rights and interests. Under the federal approach, First Nation citizens in communities that lack this capacity will be left relying on provincial courts, which are often too expensive or too difficult for citizens in remote communities to access.

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MATRIMONIAL REAL PROPERTY ON RESERVESSUMMARY

The following Summary has been prepared for Blood Tribe members to assist in understanding the federal government’s law called the Family Homes on Reserve and Matrimonial Interests or Rights Act (the “federal Act”).

BACKGROUNDThe federal Act was enacted by the federal government on June 19, 2013 and it basically deals with matrimonial real property on Reserves. In the context of Reserves, matrimonial real property refers mainly to the family home where both spouses live during their marriage or common-law relationship. Provincial laws that deal with the division of matrimonial real property when spouses separate or divorce do not apply on Reserves because the federal government has exclusive jurisdiction over Reserves. The federal government has not enacted any laws dealing with matrimonial real property on

Reserve until it passed the federal Act.The federal Act provides that First Nations can either enact their own law dealing with matrimonial real property on their Reserve(s) or follow provisional federal rules which are set out in the Act. If a First Nation does not enact its own law prior to December 16, 2014, the provisional federal rules will apply on its Reserve(s) until such time that First Nation enacts its own law. If a First Nation does not have its own law in place by December 16, 2014 it has the ability to make representations to the Court to protect its interests should cases concerning its members come before the Court.

CONCERNS WITH THE FEDERAL ACTThe real concern underlying the federal Act is the threat to the Blood Tribe’s Aboriginal and Treaty rights and the Blood Tribe’s inherent right to deal with these matters. Only Blood Tribe members are

entitled to the use and benefit of Blood Reserve lands and the federal government, through the federal Act, is attempting to place obligations on the Blood Tribe with respect to non-member residents and other persons, including spouses of members.

Other concerns include:• The federal government’s lack of consultation with the Blood Tribe when it was preparing the federal Act• The adverse impacts the provisional federal rules will have on the Blood Tribe and Blood Tribe members• The failure to recognize and respect the Blood Tribe’s customs with respect to dealing with matrimonial real property issues on Blood Reserve lands and the Blood Tribe’s voting age• The federal government’s refusal to provide any resources to the Blood Tribe to assist in the development, ratification and

The Blood Tribe Tribal Government and Walsh Wilkins LLP representatives share information to tribal members on proposed matrimonial and real property act.

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Submitted by Tribal Government Photos by Tom Russell and Rick Tailfeathers

implementation of the Blood Tribe law• The one year time frame that First Nations, including the Blood Tribe, have to develop and pass their own before the provisional federal rules apply is very difficult to work with given the complexity of the issues involved

WHAT BLOOD TRIBE COUNCIL IS DOING AS A RESULT OF THE FEDERAL ACTBecause of the serious concerns with the federal Act, Council made a decision to begin preparations for a Blood Tribe law that will deal with matrimonial interests or rights to better protect the interests and rights of Blood Tribe members, and will reflect Blood Tribe custom as it pertains to land allocation, use and occupation, and family homes on Blood Reserve lands.Blood Tribe voting members will be kept informed through information sessions and focus groups to be held on the Reserve and in Lethbridge and Calgary.

OTHER CONSIDERATIONSCouncil needs to be prepared for implementation. This involves establishing the necessary administrative infrastructure and processes to handle applications. Council is also reviewing other Blood Tribe policies to ensure that they will be consistent with a Blood Tribe law.

OTHER STEPS BEING TAKEN BY BLOOD TRIBE COUNCILCouncil assessed its options with respect to legal action against the federal government as a result of its enactment of the federal Act. Council filed a Statement of Claim in Federal Court against the federal government alleging that the federal Act, among other things, breaches the Treaty relationship and Section 35 of the Constitution Act, 1982 which protects existing Treaty rights. Council will also be seeking an injunction to prevent the federal Act from applying in whole or in part on the Blood Reserve until the claim is dealt with by the Court.

ADDITIONAL INFORMATIONBlood Tribe members are encouraged to also read the document Matrimonial Real Property on Reserves – Questions & Answers. This document has been prepared by Tribal Government and provides more detailed information on the federal Act and

the Blood Tribe’s position on it. Copies are available at the Blood Tribe Administration and will be provided at the information sessions.

Annabel Crop Eared Wolf and Melanie Wells present information to Blood people.

Blood elder Jack Red Crow shares his thoughts during meeting in Moses Lake.

Blood elder Leroy Heavy Runner speaks to panel on the real property issue.

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Story by Tom Russell

ELEVEN TRIBES SIGN A HISTORIC AGREEMENT

IN BRINGING FREE RANGE BUFFALO BACK HOME

It was time of immense pride in the celebration of an historic event on September 23, 2014, signifying a collective intention between the northern plains tribes and including the Salish, Pen d’ Orielle and Kootenia to recognize the buffalo as a free ranging animal on both sides of the Canadian and United States border. The move toward bringing the buffalo that once numbered in the millions home to range freely on land they once occupied is also thought to contribute to the ecology as well.Travis Plaited Hair, Liaison, Chief & Council, provided the introductions of the eleven Chiefs and representatives who attended the historic event which occurred west of Browning, Mont. After a traditional pipe ceremony, a number of guests were introduced in acknowledgement of their involvement in the move to bringing the buffalo home. In a manner of respect, respected elder and former Blackfeet Chairman Earl Old Person was asked to

share his thoughts and wisdom.“There’s a reason we are here, why we got this land back,” he said after sharing a story of how the United States Department of Interior bought the land where the treaty signing was taking place to build an airport, and of how he successfully had the land returned to Blackfeet tribal jurisdiction, all because of a simple request, “it was because the buffalo was coming back.” Chief Charles Weasel Head acknowledged everyone in attendance and offered encouragement for our future. “Our children must get the opportunity to share in our history too,” he said. “The land, water and our language are such important aspects of our identity and it’s my privilege to be a part of this journey; to bring all our tribes together, to remain strong and to bring back the buffalo to where they rightfully belong.”Blackfeet Chairman Harry Barnes welcomed everyone to the Blackfeet

territory and shared his pleasure of hosting the buffalo treaty. “This (treaty) is a good thing; historical. For thousands of years, the buffalo has taken care of us, now, it is time we step up and pay back that debt for the past thousand years. I thank you all for sharing this.”The Northern Tribes Buffalo Treaty was signed on September 23, 2014, in Blackfeet territory in Browning, Montana, by the Blackfeet Nation, Blood Tribe, Siksika Nation, Piikani Nation, the Assiniboine and Gros Ventre Tribes of Fort Belknap Reservation, the Assiniboine and Sioux Tribes of Fort Peck Reservation, the Confederated Salish and Kootenai Tribes, and the Tsuu T’ina Nation,Angela Grier, Piikani, Warren Drunken Chief, Siksika, Tommy Christian, Fort Peck, Dean Many Wounds, Tsuu T’ina, Mark Auger, Fort Belknap, Keith Aune, Blackfeet, Ervin Carlson, Blackfeet, and Leroy Little Bear, Blood, were among those

Respected Blackfeet elder Earl Old Person shares stories prior to Historic Buffalo Treaty signing.

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who shared their views and experiences during the ceremony.The Glacier-Waterton International Peace Park was identified as a hotspot that could support bison reintroduction. The Wildlife Conservation Society took the approach based on its analysis to begin conversations with adjacent jurisdictions including tribal, state and federal officials. It became clear to the various agencies potential directly and indirectly affected that a successful approach would be one that included the Blackfeet Tribe (in Montana) and the Blood Tribe (in Alberta) as taking ownership of and thereby, leadership of such an undertaking. The Wildlife Conservation Society then began working directly with the four Blackfoot Confederacy Tribes and hosting a series of dialogues in each community. Workshops were developed to provide greater focus on areas such as: economics, education, health, and summits to allow for greater audiences and potential support among the non-government community and within the communities of each tribe. Through multiple concurrent projects

with support by the Wildlife Conservation Society, each tribe has been able to increase capacity by directly participating in developing important products relevant to the initiative. It serves as a foundational model for potential planning, management and monitoring of a free ranging bison herd by First Nations/Native Americans in a cultural context and in co-operation with appropriate tribal, federal, state, and provincial agencies. Maps have been generated with involvement from Blood Tribe Land Management staff, are recognized as leaders in Canada in First Nations GIS and Environmental capabilities. Other important products include: curriculum material that the Native Science Field Center developed and continue to adapt and apply in classroom and after school programming. Their work with partners such as NASA have given the initiative a firm foundation for designing learning objectives rooted in the Blackfoot culture in science curriculum. It was through the efforts of individuals including Paulette Fox, Blood Tribe, that the treaty signing came about on this

historic day. Blood elders Peter Weasel Moccasin and Blood Councilor Mike Bruised Head were asked for their prayers and blessings.

It is the hope for the buffalo to free range on familiar territory on both sides of the Canada and United States border.

Blood Chief Charles Weasel Head signs treaty.

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BLACKFOOT CONFEDERACY TRIBES MEET IN PIIKANI TO SHARE TRADITIONAL AND CURRENT INFORMATIONThe four tribes gathered on the territory of the Piikani on September 29, 30 and October 1, 2014, as members from each First Nation met to discuss issues and to share current and historical information at the annual Blackfoot Confederacy conference.

After a grand entry and opening prayer from Piikani elder Morris Little Wolf, the conference co-emcee Lowell Yellow Horn, along with Eldon Weasel Child, introduced the chiefs, members of council and other dignitaries in the audience. Chief Charles Weasel Head, Piikani Chief Clayton Small Legs, Siksika Chief Vincent Yellow Old Woman and Blackfeet Chairman Harry Barnes and Blackfeet traditional Chief Earl Old Person addressed the people.

There were a number of topics discussed during the three-day conference including a Youth Forum at the Piikani Arbour, a Blackfoot Confederacy Historical overview with Blood elder Andy Black Water and Piikani councilor Angela Grier, a presentation by Blackfeet elder John Murray and Tyson Running Wolf on the Blackfeet Tribal Preservation and their territory and land base. Blood Tribe Tribal Government Coordinator Annabel Crop Eared Wolf shared the current Blackfoot Confederacy Organizational Structure and an elders panel comprised of Blood elder Frank Weasel Head and Blackfeet chief Earl Old Person, among other elders, shared thier traditional knowledge and encouragement in keeping the intent of the Blackfoot Confederacy alive and strong.

On day two, legal up-dates from Melanie Wells, Walsh LLP, Joseph Weasel Child, Siksika, Faye Morning Bull, indigenous

Blackfeet Chairman Harry Barnes address people at Blackfoot Confederacy conference.

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Law, Piikani, and Joe McKay, Blackfeet Tribal Council, shared pertinent and relevant information on current legal issues. Piikani elder Leonard Bastien spoke on cultural properties with regard to Fish and Games issues affecting the First Nations on both sides of the border.

The recently signed treaty on bringing free-range buffalo back to our territory, the Iinii Initiative, was facilitated by Dr. Leroy Little Bear and Ervin Carlson, Blackfeet. The signed treaty was on display during the afternoon. Piikani elder William Big Bull then shared the work he is involved with in keeping the Blackfoot language alive.

A rodeo and a play titled the Making of Treaty 7 closed off the day’s activities.On day three, Earl Old Person, emcee, introduced an economic Memorandum of Understanding in which all the Blackfoot chiefs and the Chairman signed. The Piikani Board of Education, the Kainai Board of Education and the Siksika Board of Education shared information on thier Education Authority and the transfer of the drum ceremony was then performed.

The Kainai First Nation will host next year’s 2015 Blackfoot Confederacy conference.

Hereditary Chief Earl Old Person, Siksika Chief Vincent Yellow Old Woman, Piikani Chief Clayton Small Legs and Blood Chief Charles Weasel Head prior to MOU signing.

A number of people attended the many sessions during the conference.

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The Genocidal Dimensions of Canada’s Indian Policies:Secrets, Lies and the Cover-Up of the

American Indian Holocaust

Genocide is perhaps one of the most widely discussed and yet misunderstood concepts in the world today. The term was coined in 1946 by the Polish jurist Raphael Lempkin. He explained that the word genocide was created by combining the Greek term genos which means “race or tribe” with the Latin expression cide which means “the killing of.” Therefore “genocide” means the killing of a race or tribe according to Lempkin. He explained that genocide is designed to identify government laws and policies that are intended to cause the dissolution and disappearance of targeted human groups. “Genocide has two phases,” he wrote, “one destruction of the national pattern of the oppressed group; the other, the imposition of the national pattern of the oppressor.” Lempkin states:Generally speaking, genocide does not necessarily mean the immediate destruction of a nation, except when accomplished by mass killings… It is intended rather to signify a coordinated plan of different actions aimed at the destruction of the essential foundations of the life of national groups, with the aim of annihilating the groups themselves. The objectives of such a plan would be disintegration of

political and social institutions, of culture, language, national feelings, religion, and the economic existence of national groups, and the destruction of personal security, liberty, health, dignity, and even the lives of the individuals belonging to such groups. Genocide is directed at the national groups as an entity, and the actions involved are directed at individuals, not in their individual capacity, but as members of the national group. Lempkin was retained in 1946 by the United Nations Secretariat to draft an international convention defining the crime of genocide. Government laws and policies aimed at destroying “ethnical, racial, national, religious or political groups” were defined into two categories: “(1) the destruction of a group,” and “(2) preventing its preservation and development.” Genocide, according to Lempkin, has essentially three aspects, all of proportionate weight:• Physical Genocide, meaning outright extermination as well as the imposition of “slow death measures” (i.e., subjection to conditions of life which, owing to lack of proper housing, clothing, food, hygiene and medical care or excessive work or physical exertion are likely to result

in the debilitation and death of individuals; mutilations and biological experiments imposed for other than curative purposes; and deprivation of livelihood by means of looting or confiscation of property).• Biological Genocide, meaning the prevention of births among the targeted group (i.e., involuntary sterilization or abortion, as well as compulsory segregation of the sexes).• Cultural Genocide, meaning destruction of the specific characteristics of the group (i.e., forced dispersal of the population; forced transfer of the children to another group; suppression of religious practices or the national language; forced exile of writers, artists, religious and political leaders or other individuals representing the culture of the group; destruction of cultural/religious shrines or monuments, or their diversion to alien uses and destruction or dispersal of documents and objects used in religious worship). The draft was “revised and condensed” by a committee of nation-state representatives prior to its submission to the U.N. General Assembly. However, Canada and the United States worked together and were successful in deleting the notion of cultural genocide from the convention. On December 9, 1948, the United Nations adopted a truncated definition of genocide as a crime under international law and stated: “genocide means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:”(a) Killing members of the group;(b) Causing serious bodily or mental harm to members of the group;(c) Deliberately inflicting on members of the group conditions of life calculated to bring about its physical destruction in whole or in part;(d) Imposing measures intended to prevent births within the group;(e) Forcibly transferring children of the group to another group. The response of the Canadian government, for the purposes of this article, is instructive. Ward Churchill documented in his article, “Forbidding the “G-Word” – Holocaust Denial as Judicial Doctrine in Canada”

A nun stands behind a class filled with emotionless children.

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that in 1952, Canada ratified the Genocide Convention however its submission was invalid. “The subterfuge in this case was to write domestic implementing legislation in such a way as to excise from the country’s “legal understanding” those classifications of genocidal policy in which Canada was actually engaged, retaining only those involving ‘physical destruction…killing or its substantial equivalents’ (that is Article II (a) and (d) of the 1948 Convention).” For purposes of Canadian law, we believe that the definition of genocide should be drawn somewhat more narrowly than in the international Convention so as to include only killing and its substantial equivalents… The other components of the international definition, viz, causing serious bodily or mental harm to members of a group and forcibly transferring children of one group to another group with intent to destroy the group we deem inadvisable for Canada. There is no doubt that Canada was aware that its Indian residential school policy violated Article II (e) of the Genocide Convention, the prohibition on forced transfer of children. The issue was raised during the debates concerning the ratification of the Genocide Convention. However this was one of the provisions which were unilaterally deleted from the Canadian Criminal Code, because as the Special Committee on Hate Propaganda in Canada argued, it has “no essential relevance to Canada where mass transfers of Children to another group are unknown.” Churchill however points out that “[n]o

country, of course, whether it be Canada or the U.S. or nazi Germany holds a legitimate prerogative to pick and choose among elements of international law, electing to abide by some and others not. Less, does it possess a right to unilaterally “revise” the Laws of Nations in conformity with its own preferences… the requirements of customary international law are binding, irrespective of whether individual sovereignties wish to accept them.” Furthermore, this rule was affirmed by the International Court of Justice with respect to the Genocide convention in an Advisory Opinion issued on May 28, 1951: “The principles inherent in the Convention are acknowledged by civilized nations as binding on [any] country, even [those] without a conventional obligation.” Thus, “reservations” to the Convention like that by the Canadian government to limit its scope by deleting portions of it in domestic implementing legislation have in fact no legal validity. In this respect, it is important to note that pursuant to Article 27 of the Vienna Convention on the Law of Treaties that no state, and that includes Canada, can invoke its own internal laws (including its Constitution) as a basis to avoid meeting its treaty obligations.The genocidal dimensions of Canada’s Indian policies are not very well understood today. However, its utterly debilitating effects are ubiquitous and evident in the contemporary socio-economic portrait of Canadian Indians. Right now, Canadian Indians are the poorest segment of the Canadian population. We have the lowest

average and lifetime incomes of any group in Canada. We also experience the highest rates of unemployment in the country. Further, are afflicted with the highest rates of malnutrition, death from exposure and infant mortality. We experience the lowest health standards and the highest disease rates. The current life expectancy of a reserve-based Canadian Indian male is approximately 60 years in a society where the average man lives 82 years. Reserve-based Indian woman live to about 68 years compared to their non-Indian counterparts who live to approximately 84 years. Suicide rates for Aboriginal peoples in Canada are alarming. One study found that suicide and self-inflicted injuries were the leading causes of death for Indian people below 45 years of age. Suicide rates among Indian youth are around five to six times the national average. It can therefore be argued that every time an Indian child is born on a reserve, one-third of its life is already lost. Under such “Third World” conditions, hopelessness and despair are pervasive in our communities as well as related forms of social/familial violence which were for the most part absent from traditional forms of Indian lifestyles and communities. The American Indian holocaust has continued unabated since the so-called Indian wars (or more accurately “Settler Wars” of aggression) ended in the late nineteenth century. As it’s been noted elsewhere, policy is war carried out by other means and this insight is accurately reflected in the genocidal dimensions of Canada’s Indian laws and policies.

Young children dressed in formal attire pose expressionless during this photo shoot at an unknown location on the Blood reserve.

Submitted by James Oka

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TSINIKSSINI april/may 2014

ANNUAL SISTERS IN SPIRIT VIGIL CREATES AWARENESS

The Sik-Ooh-Kotoki Friendship Society and Amnesty Lethbridge hosted a panel discussion on Missing and Murdered Indigenous Women on Friday, October 3rd, 2014, at the Friendship Centre to create awareness on issues Aboriginal women are experiencing and how it impacts all Canadians. The film, Spirit of the Bluebird, was also screened. The film is based on the murder of Gloria Black Plume who was murdered in Calgary in March 1999 by two men who have never served time for their involvement in the murder of Gloria. The panelists for the discussion were Kaily Bird (daughter of Gloria), Dr. Linda Many Guns and Muriel Stanley Venne. Each of these ladies shared their knowledge and experience with the attendees. The event also involved the blessing of

the Faceless Dolls. The Faceless Dolls campaign is a national cause that is held to increase awareness of Aboriginal women who have gone missing. Community groups from the Blood reserve and Lethbridge participated to make over 600 dolls. Each doll represents a woman who has been murdered or gone missing. On Saturday, October 4th, 2014, the 8th Annual Sisters in Spirit Candlelight Vigil was held at the Galt Gardens. The event began with a march from Lethbridge City Hall to the Galt Gardens. The candlelight vigil is an opportunity for the community to come together and share information and personal experiences about this issue.

The intention of the candlelight vigils is to honour the missing and murdered Aboriginal women and to raise public awareness about this very important issue. The ultimate goal is to end violence against all women.

The annual Sisters in Spirit Candlelight Vigil is hosted by various organizations and community members in Lethbridge.

Story and photos by Sarah Sweet Grass

Speaking for all women...Muriel Stanley Venne

The Faceless Dolls representing each of the murdered and missing women.

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Photos by Sandra Delaney

BRUISED HEAD CLAN CELEBRATE BIRTHDAYOF THEIR MOTHER-GRANDMOTHER-FRIEND

It was an evening of fun, visiting and a family get-together of friends and relatives to celebrate the 80th birthday of Blood elder Linda Bruised Head. Throughout the evening’s festivities, local singers sang a number of traditional songs as they kept the people entertained with round-dances and special requests.

During the celebration, several members of the Bruised Head clan received names from elders Francis First Charger and councilor Mike Bruised Head performed the name-giving honors. Both Patricia Bruised Head and her son were given traditional Blackfoot names.

Many friends and relatives travelled from each of the confederacy nations to attend the birthday celebration. During the blowing out of her candles, Mrs. Bruised Head cried in gratitude and acknowledgment in appreciation of the party.

Travis Plaited Hair, Liaison, Chief & Council, kept the crowd entertained with his unique brand of laughter and in keeping the flow the evening’s activities running smooth.

The Bruised Head family would like to thank everyone for helping celebrate Mrs. Bruised Head’s birthday get-together.

CALGARY STAMPEDE INDIAN PRINCESS 2015Maya Many Grey Horses was recently crowned Calgary Stampede Indian Princess. Born and raised in Southern Alberta in the Lethbridge area, this Kainai lady is often seen competing at powwows as a shawl dancer. Maya is attending the University of Lethbridge as a first year student but is planning to transfer to the University of Calgary to participate in her duties as the Indian Princess.

As an official Calgary Stampede ambassador, the Indian Princess makes numerous appearances locally, nationally and internationally and will educate those she meets about the rich and colorful First Nations culture. She represents the five tribes of Treaty 7, the Indian Village and the Calgary Stampede and presented by Penn West Exploration. Maya’s name will be added to growing list of Princesses representing Treaty 7 First Nations.

Elder Linda Bruised Head with many of her family members.

The birthday girl enters room surrounded by family and friends.

Mrs. Bruised Head in a joyous moment.

Maya Many Grey Horses in regalia. Former princess, Carly Weasel Child and Maya.


Story by Rick Tailfeathers

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BLOOD AUTHOR DR. LENA RUSSELL RELEASES A NEW LANGUAGE BOOK

The University of Regina Press (URP) is publishing a series of First Nations Language Readers, or story collections, designed as teaching tools for beginners wanting to learn particular languages and about the cultures of the people who speak them.In April, Blackfoot Stories, a collection of eight stories told by Dr. Lena Russell, was released. Russell, Ikkináínihki ‘Gentle Singer,’ a fluent speaker of Blackfoot from the Kainai (Blood) reserve in southern Alberta, produced the book with Inge Genee, Piitáákii ‘Eagle Woman,’ a linguist at the University of Lethbridge. Blackfoot is not usually written in syllabics, so unlike other books in the series, the stories are presented in the Blackfoot language using the Roman alphabet, together with the English translation only. The book also includes a Blackfoot-to-English glossary containing all the nouns, verbs and adjuncts found in the texts, as well as stress or pitch accents over the vowels. Also, the illustrations in the book were done by Blood artist, William Singer lll.At a recent book signing by the authors at the University of Lethbridge, readers had an opportunity to meet Lena Russell and

Inge Genee, and to discuss the book. Genee commented: “The book has been about 10 years in the works, really it has been through the patience of Lena Russell who came to me and said “we should publish all the Blackfoot stories into a book, this was about 10 years ago.” Since then the authors had worked tirelessly reviewing the stories and putting them to page. Akaitsinikssiistsi-Blackfoot Stories of Old is a collection of 8 stories of ancient times that have been shared by the Blackfoot for generations. Russell made these remarks in her brief speech at the signing. “I’m so proud that we are including the Blackfoot language in all these resource books. They’re being used in all the schools that teach Blackfoot.” And she continues to say “there are many languages in the world

and Blackfoot is being recognized as one of them, the written Blackfoot language is only in its infancy.” Like many other tribal languages it has previously been unwritten and only spoken. Russell has penned 13 books for schools. She stated: “I’m one of the first people to write the Blackfoot alphabet.” The 81-year-old author is no stranger to academia. She taught school on the Blood reserve for many years and since her retirement has been involved with language programs and has acted as a consultant on many Blackfoot language initiatives. One of her goals is to see the continuation of the language so it will live on into the coming generations. Akaitsinikssiistsi-Blackfoot Stories of Old is being sold in bookstores.

Linguist Inge Genee watches as Dr. Russell signs a book for her grandchildren.


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BLOOD TRIBE SERGEANT RECEIVES AWARDFOR DEDICATION AS POLICE OF THE YEAR On October 21, 2014, Sergeant James Bennett of the Blood Tribe Police Service was named as one of two recipients of the Police of the Year Award handed out by the First Nations Chiefs of Police Association (FNCPA) in Gatineau, PQ. This award is given to an officer who has shown his dedication to the department and has exemplified to be a team player as witnessed by his strong ability and willingness to assist others.Upon presentation of the award Chief of Police Lee Boyd said: “Sergeant Bennett is a team leader and strong example for all Blood Tribe Police Services members to look up to. He continues to diligently serve the community as well.” Sergeant Bennett has been a member of the BTPS since 2009. His community work includes involvement in the Kainai Headdress Society, Kainai Powwow, Army Cadets, the Special Olympics Torch Run and sits on the Piikani Youth and Education Foundation Board. He has been honored with presentation of a Headdress and a Blackfoot name. He is the official teepee keeper of the police service. In his official capacity Sergeant Bennett is in charge of a Community Policing Shift and manages the conducted energy weapon program. Most recently Sergeant Bennett spearheaded a program to provide food, clothing and hygienic products to the homeless population of the community. Enough money and goods were collected to also provide every person released from police custody with a bottle of water, instant soup and a granola bar as well as making a donation to the local food bank and to purchase a new stove for the Moses Lake Homeless Shelter. The Chief of Police, the Blood Tribe Police Service and the Blood Tribe Police Commission congratulate Sergeant Bennett on this significant career accomplishment.

Sergeant James Bennett stands proudly with police of the year awards.

Sgt. Bennett is often seen speaking with children of all ages.


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KIITOKII PREPARING TO SHARE THE BLUESWITH ALBUM ‘BEGGARS SINNERS & SAINTS’One of the most entertaining individuals who hails from the Piikani First Nation is preparing to put another notch on his belt—as a blues performer. Trevor Prairie Chicken, or Kiitokii, is a well-known entertainer whose comedy routine and hypnotism keeps his audiences laughing and enthralled. However, there is much more he is involved with as he wants to share another one of his passions: music.

“I was 12 years old when I picked up my first guitar,” he said in recollecting those early years when not too many people were interested in the blues. “My dad (Albert) showed me a couple of chords and told me ‘the rest is up to you.’ I’ve since taught myself and have an excellent ear to pick up notes in creating this style of music.”

In those earlier days when Kiitokii spent countless hours in striving for a level of satisfaction he was becoming more familiar with, he decided to walk out on a path that helped put his talent into perspective.

“How does Stevie Ray Vaughn or Albert King get that sound? Why do they bend one note and it sounds so amazing, and when I bent a note, it just isn’t the same,” he said after listening

to his earlier influences. “Basically, I stopped trying to be someone else, but I took what I’ve learned from these great blues guitarists and applied it to my style, and now it does sound like my own.”

His up-coming album titled ‘Beggars Sinners & Saints’ was created using the

advanced technology of today, as opposed to the expensive techniques utilized by

groups and individuals of the past.

“I’m doing all my recording from home. It’s amazing what you can create from your own home computer,” he said. “For example, the Foo Fighters who won a Grammy Award, said their album was recorded from their garage on their

Macbook Pro. So, the age of the analog is starting to dwindle.”

Kiitokii acknowledges local musicians such as Myron Fox, Lance Tailfeathers, the late Oliver Shouting and Piikani Councilor Fabian North Peigan, among others, for their talent and strength for sharing their music with the people. He wants to have a jam session here on the Blood reserve to debut the release of his album.

“The promotion of my album is all done independently,” he said in anticipation of his album’s release. “I’ve sent a few songs to different radio stations and they’re playing it. My album will be sent to the distributors and it will be on Itunes.”

Armed with his trusted Stratocasters, Kiitokii thanks the people of the

Blood Tribe and many other people for believing in him.

“I’m really grateful to everyone for all their support,” he said. “The album is really about my life experiences, about the amazing journey I’ve been on, the place I came from and the ability to take something that was so confined and oppressed to something that is very open. Blues music has always been a big part of my life.”


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A Day on Blood Reserve

SEPTEMBER 30, 2014One of my goals for the Six String Nation project is to visit all of the places from whence the pieces that make up Voyageur have come (and so far have made a pretty sizeable dent in that list of places!). So I practically pleaded with the Community Foundation of Lethbridge and Southwestern Alberta to see if they could set something up on the Kainai First Nation while I was so tantalizingly close by. You see, mounted on the inside back of Voyageur (right next to Nancy Greene’s ski from the 1968 Grenoble Winter Olympics) is the symbol of the Blood Tribe, the buffalo skull, carved in beautiful green ammolite (Alberta’s official gemstone found primarily on the eastern slopes of the rockies formed from the fossilized remains of ancient sea creatures - ancestors of squid and octopus - called ammonites) that was a gift to the project from the Kainai Nation.

Our timing for a trip to Tatsikiisaapo’p Middle School couldn’t have been better. Principal Ramona Big Head was anxious to inaugurate the school’s brand new proscenium stage facility in the gym and resident IT and tech-geek Garrett Tailfeathers was anxious not only to test out some of the new lighting and stage gear but also to “get the band back together” with some of his road warrior pals who’ve been playing rock and blues together for a few decades now.

Six String NationConceived in 1995, by Jowi Taylor, the Six String Nation project - a guitar built from pieces of historical and cultural material from every part of Canada - took 11 years to come to completion.It debuted before a crowd of 80,000 people on Parliament Hill in Ottawa on Canada Day 2006.Since then, Voyageur (the guitar’s official nickname) has travelled well over 200,000 km across the country appearing at festivals, conferences, concerts and schools. It’s been played by hundreds of musicians and been held by thousands of Canadians in a series of some 50,000 portraits taken by the project’s official photographer, Doug Nicholson.The story of the guitar and a selection of those portraits was the subject of Taylor’s 2009 book for publisher Douglas & McIntyre, Six String Nation: 64 Pieces. 6 Strings. 1 Canada. 1 Guitar.The project is also the subject of a unique 2009 commemorative coin in the shape of a guitar-pick from the Royal Canadian Mint

In the “performance pocket”, bluesman (and professional hypnotist!) Kiitokii was the first to give Voyageur a spin, followed by bass player (and evident Motorhead fan) Myron Fox. The band’s other guitarist, Lance Tailfeathers (also current member of the Blood Tribe Council), plays left-handed but nonetheless strummed a few upside-down chords and posed for pictures. Speaking of Tailfeathers...my initial contact to obtain the ammolite was Rick Tailfeathers and I was really hoping to meet him on this trip. Alas, he was tied up in a meeting but his cousins promised to pass on my greetings.

Following the presentation, Ramona presented me with a braid of local sweetgrass. I was presented with a similar braid of sweetgrass by friends on the Lennox Island First Nation in Prince Edward Island back in 2006. It forms a kind of halo around the headstock of the guitar when it’s in the case and still smells wonderful. My plan is to bind the two braids together into a ring and keep them in that spot in the Calton.

Written by Jowi Taylor (taken verbatim form his on-line report)

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Submitted by Trina Many Fingers

DEPARTMENT OF TRANSPORTATION VISIT TRIBETO SHARE INFORMATION WITH BUS OPERATORSA representative from the Department of Transportation and the Blood Tribe Community Development were invited to the Kainai Multipurpose facility on Friday, October 26, 2014, to facilitate an information session with the owners and operators of the Blood Bus Coop. Also invited to the session were drivers from the Kainai Board of Education.

Rick Smith from the Department of Transportation and Charlie Fox, Community Development coordinator, shared current information with those in attendance as the busy school schedule kept them on a tight schedule. During, the presentation, many drivers had to leave to pick students up from school and to bring them home safely.

The Bus Co-op’s mandate is to provide for safe, efficient and reliable school bus transportation for the eligible children of the Blood reserve. With this in mind we are being quite proactive in keeping our buses in line with meeting the expectations of the Department of Transportation. The department went over a number of issues with drivers and owners in regards to what is expected when a bus is inspected by Department of Transportation. When a school bus is pulled over which is done randomly, there are certain types of documents that should be kept on the bus. Also, the bus is physically inspected for safety issues. If these items are not taken care of within a certain time period the owner is fined for neglecting to follow up on the repairs or items of concern.

The bus co-op would like to ensure that our buses are running everyday and on time. Policies are being updated to reflect our mandate. We would like the children of the Blood reserve to be transported to and from school in busses that are in good condition and drivers that are qualified and diligent in making sure that the buses are providing safe conditions.

The owners of the busses participate in annual inspections from the Department of Transportation. This is to ensure the safety of our children.

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KAINAI ENERGY EMERGENCY RESPONSE PLAN Keeping the Community Safe

Kainai Energy was formed in March 2011 as a partnership between Kainaiwa Resources Inc. (“KRI”), the Tribe’s oil and gas entity, and Native American Resource Partners, (“NARP”), a private investment and development firm specializing in structuring, financing, and implementing natural resource projects with First Nations). Kainai Energy is committed to responsible resource development, and that includes protecting the people, the land and the environment. Today, Kainai Energy operates two producing wells and is in the process of drilling a four horizontal well exploration program to further assess the resources under the Blood Tribe’s lands. Part of responsible resource development includes being prepared in the event of an emergency and on October 23rd, 2014, Kainai Energy conducted an emergency response exercise on the Blood reserve. The purpose of the exercise was to test and practice Kainai Energy’s emergency response. The event was a joint exercise between Kainai Energy, KRI and Blood Tribe Emergency Services.As part of the exercise, the group enacted a scenario where a tanker carrying produced fluids rolled into a ditch at the busy intersection of Highway 511 and Agency Road (no tanker was actually present and no accident actually happened). Kainai Energy’s field operators and KRI’s Scouts were “on scene” and practiced the steps they would take if the emergency had been a real one. Some of the things they practiced were assessing the situation, blocking roads to secure the area and protect the public, and how residents would be evacuated as a precaution in co-ordination with Blood Tribe Emergency Services. Another important part of the exercise was practicing how regular communication would occur to ensure that all stakeholders would be kept apprised of a developing emergency situation such as Chief and Council, Blood Tribe residents and regulatory agencies.The exercise was a success and Kainai Energy would like to thank all who were involved. Kainai Energy is committed to responsible energy development and all of

its operations are carefully planned with safety and environmental protection at the forefront.

Emergency response crew cleaning up actual oil spill near Mataki Farms.

Joint excercise between Kainai Energy, KRI and Blood Tribe Emergency Services.

tsinissini october 2014 - blood...

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