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Integrating First Nations and Metis Content and Perspective
Grade Four Health
Identity
Name of Teacher: Janet EnnsRegier
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 Most cultural groups have lists of values that they deem important to live by. It is obvious that most of these lists
are very similar from one cultural group to another. First Nations groups of Canada are no different. Beneath the
following outcome you will find information about a number of different values systems. They are all valid, and
focus on very similar beliefs. They should not be seen to contradict each other. Rather, one focus might work
better in a given circumstance than another OR one focus might make more sense to you than another.
As human beings we are constantly in relationship with other human beings. We affect each other intensely. It is
important for students to ponder how their relationships with others are affecting them. Following is a list of
suggested resources and activities that might help to accomplish this. These resources and activities are primarily
inspired by First Nations perspectives and ways of knowing as experienced by a non-First Nations teacher in an
Aboriginal setting. The philosophy of the Medicine Wheel makes a lot of sense in connection with this topic
(Appendix 4 & 5). It suggests, among many other teachings, that we need to seek balance in our lives in order to be
most healthy. The idea that we can work on this in all stages of our lives is very helpful. Using stories, both fiction
and non-fiction, is a well known strategy to offer emotional connections for students. Some of the activities
suggested here list possible resources to accommodate this.
Incorporating Medicine Wheel Philosophy
Spiritual Spirituality focuses on the inner self. Students will be encouraged to think about how others affect their
feelings and what they can do to help their feelings be more healthful for them. In one Medicine Wheel philosophy
it states that the Spirit never goes away and will remind us of its existence. We do well to pay attention to our
inner selves in order to be as healthy as we can be.
Physical Our bodies are considered the physical protection for our spirits. It is therefore integral that we take good
care of our bodies. Our bodies need movement, nutrition, stimulation and rest.
Emotional In the past, we lived more closely with our extended family and they provided emotional support for us.
Today, we are more independent and need to be intentional about choosing positive ways to connect with people
who help us to be healthy.
Mental Part of the Medicine Wheel Philosophy focuses on the power of choice. Students need to be empowered
to look at various situations and ideas that encourage them to think about possible choices they can make and
believe that they are capable of choosing for themselves. The belief in the power of positive thinking is a common
thread throughout the Medicine Wheel Philosophy.
Curriculum Unit Outcome USC4.5 Examine how identity (i.e., self-concept, self-esteem, self-determination) is influenced by relationships
that are formed with others.
Deeper Understanding Questions
The following is a list of some of the bigger questions that could be explored throughout this unit. These
questions are based on the understandings which originate from the Tipi Teachings and universal values
that First Nations peoples deem imperative.
For further understanding of Tipi Teachings go to “Four Directions Teachings” and select Cree
Teachings by Elder Mary Lee. For further information on Universal Values go to Office of Treaty
Commissioners, www.otc.ca, Treaty Resource Kit or their website and look for Treaty Essentials
Learnings, We Are All Treaty People from the Teaching Treaties Resource Kit.
Deeper Understanding Questions Specific to Integration Planning 1. How do we take care of our spirits? Who do we talk to about spiritual things?
2. How do we take the best care of our bodies? Why is this important?
3. In what places/circumstances do we feel most comfortable?
4. What can we do to make uncomfortable situations more comfortable for ourselves?
5. What do we have control over? Why is it important to figure this out?
6. How does our name affect how we feel about ourselves?
7. Is it important to learn about our heritage? Why?
8. Is it good for us to do things that are hard for us? Why?
9. Why is it important to learn about other people who have overcome hardships?
10. What can we learn from our elders?
11. What can we learn from people that are different from us?
12. How are people similar to each other? What can we learn from this?
General Deeper Understanding Teachings 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.
Suggested Resources
See Appendix 8 for a summary of each of the following resources.
Andrews, J. (1985). Very Last First Time. New York: Atheneum.
Baylor, B. (1986). Hawk, I'm your brother. New York: Aladdin.
Bouchard, D. (2007). I am Raven. Vancouver: MTW Publishers.
Bouchard, D. (2007). Nokum is my Teacher. Calgary: Red Deer Press.
Bouchard, D. (2008). The Drum Calls Softly. Calgary: Red Deer Press.
Bouchard, D. (2010). The Secret of Your Name. Calgary: Red Deer Press.
Bouchard, D. (2009). The Seven Sacred Teachingsd of White Buffalo Calf Woman. North Vancouver: MTW
Publishers.
Bruchac, J. (1998). Boy Called Slow. Putnam and Grosset Group.
Burton, W. (2009). Dancing in my Bones. Saskatoon: Gabriel Dumont Institute.
Campbell, N. I. (2010). Shi-shi-etko. Toronto: Groundwood Books.
Chartrand, J. (2009). I Want to be in the Show. Winnipeg: Pemmican Publications.
coordinator, p., & Seesequasis, D. (1993). Reflections of the Past Elders of the Willow Cree. Beardy's and Okemasis
Band: Beardy's and Okemasis Band.
Cuthand, B. (2006). The Little Duck. Penticton, B.C.: Theytus Books.
Delaronde, D. L. (1999). A Name for the Metis. Winnipeg: Pemmican.
Denny, E. (2008). Jenneli's Dance. Penticton BC: Theytus Books.
Ducharme, C. (2005). Granny Shoongish and the Giant Oak Tree. Winnipeg: Pemmican Publicatons.
Elders of Beardy's & Okemasis First Nation. (1998). Beardy's & Okemasis First Nation: Sweet Grass Records
Productions.
Eyvindson, P. (1986). Old Enough. Winnipeg: Pemmican Publications.
Eyvindson, P. (1996). Red parka Mary. Winnipeg: Pemmican Publications.
Eyvindson, P. (1994). The Night Rebecca Stayed Too Late. Winnipeg: Pemmican Publications.
Friesen, J. W. (2000). Legends of the Elders. Calgary: Detselig Enterprises.
Kalman, B. (2006). Native North American Wisdom and Gifts. St Catharines, Ontario: Crabtree Publishing Company.
Kleitsch, C. (1985). Dancing Feathers. Toronto: Annick.
Lecoy, D. (2005). Looking After Me. Penticton, B.C.: Theytus Books.
Loewen, I. (1993). My Kokum Called Today. Winnipeg: Pemmican.
Loyie, L. (2002). As Long as the Rivers Flow. Toronto: 2002.
McLellan, J. M. (2007). Goose Girl. Winnipeg: Pemmican Publications.
Olson, K. (2009). Eat, Run, and Live Healthy. Penticton, B.C.: Theytus Books.
Olson, K. W. (2009). Healthy Choices, Healthy Lives. Penticton, B.C.: Theytus Books.
Patton, A. (2007). Fiddle Dancer. Saskatoon: Gabriel Dumont Institute of Native Studies and Applie Research.
Plain, F. (1989). Eagle Feather. Winnipeg: Pemmican Publications.
Saskatchewan Indian Cultural Centre. (2009). Cultural Teachings First Nations Protocols and Methododlogies.
Saskatoon: Saskatchewan Indian Cultural Centre.
Schilling, V. (2007). Native Athletes in Action. Summertown Tenn.: 7th Generation.
Silverstein, S. (1964). The Giving Tree. New York: Harper.
Smith, R. (2007). Elf the Eagle. Latzville B.C.: Oolichan Books.
Tappage, M. A. (1973). The Big Tree and the Little Tree. Winnipeg, MB: Pemmican.
Whetung, J. (1996). The Vision Seeker. Toronto: Stoddart.
White, T. (2008). I Like Who I Am. Pentiction, BC: Theytus Books.
Outcome USC4.5
Examine how identity (i.e., self-concept, self-esteem, self-determination) is influenced by relationships
that are formed with others.
Important Understandings
Our identity is integrally affected by the values of the society we live in. “First Nations
peoples’ traditional values are derived from the Creator’s natural laws and from their
own worldview. The systemic values developed over time within the communal lifestyle
and continue to provide direction and guidance to their societies.” For a partial list of
Universal Values please see the resource Treaty Essential Learnings page 31 (Appendix
1). Tipi Teachings from the Plains First Nations People are another list of values used to
guide people in their lives and in the rearing of children. Self-concept can be measured
against the values taught within the Tipi Teachings (Appendix 3). The following books are
written by Aboriginal authors and provide examples of value teachings.
o Red Parka Mary (Eyvindson, 1996)
o The Secret of Your Name (Bouchard, 2010)
o The All About Series – All About Canadians
o The Big Tree and the Little Tree (Tappage, 1973)
o I Like Who I Am (White, 2008)
o Goose Girl (McLellan, 2007)
o Dancing Feathers (Kleitsch, 1985)
o As Long As the River Flows (Loyie, 2002)
o Seven Sacred Teachings of White Buffalo Calf Woman (Bouchard & Martin, 2009)
o Eagle Feather – An Honour (Plain, 1989)
Our identity and self-esteem is enhanced by us reaching our potential.
o Very Last First Time (Andrews, 1985)
o Legends of the Elders – “Wasted Talent – A Plains Indian Legend” (Friesen, 2000)
o Legends of the Elders – “Soar Like an Eagle – A Plains Indian Legend” (Friesen,
2000)
A strong sense of identity can be developed within a family. First Nations value family
connections. The following resources describe a variety of situations in which family ties
are strengthened. Resources that discuss these values in some cultures are:
o The Giving Tree: A Retelling of a Traditional Métis Story (Dorion, 2009)
o Red River Cart Wheel Teachings – Métis
o Tipi Teachings (Appendix 3) Go To “Four Directions Teachings” http://www.fourdirectionsteachings.com/transcripts/cree.html accessed on 01/13/10
o Very Last First Time (Andrews, 1985)
o Jenneli’s Dance (Denny, 2008)
o Eagle Feather (Plain, 1989)
o My Kokum Called Today (Loewen, 1993)
o Old Enough (Eyvindson, 1986)
o Fiddle Dancer (Patton & Burton, 2007)
o Dancing in my Bones (Burton & Patton, 2009)
o As Long As the Rivers Flow (Loyie, 2002)
o Goose Girl (McLellan, 2007)
Many people of all ages experience racist attitudes/actions. Considering how to be
strong in the face of this kind of adversity no matter who you are is an important part of
this unit. Pondering the effects of these kinds of attitudes/actions from both sides of
the problem through story is a powerful way to teach. The following is a list of possible
resources:
o I Like Who I Am (White, 2008)
o Proud to Be Me a teaching resource put out by “Smartstartlearning.com”
o Louis Riel and Mary Two-Axe Earley
o Native Athletes in Action (Schilling, 2007)
o I Want to be in the Show (Chartrand, 2009)
o The All About Series – All About Canadians
o Seven Sacred Teachings of White Buffalo Calf Woman - love (Bouchard & Martin,
2009)
We all have many parts to the person that we are. The Medicine Wheel is an excellent
resource for considering the four parts of self and how they are inter-related.
(Appendix 4 and 5)
Spiritual Self
o Legends of the Elders – “The Gift Exchange” - an Algonquian legend. A story of
spiritual strength and persistence. (Friesen, 2000)
o The Vision Seeker (Whetung, 1996)
o Granny Shoongish and the Giant Oak Tree (Ducharme, 2005)
o Goose Girl (McLellan, 2007)
o Seven Sacred Teachings of White Buffalo Calf Woman (Bouchard & Martin, 2009)
o I Am Raven (Bouchard, I am Raven, 2007)
o The Drum Calls Softly (Bouchard & Willier, 2008)
Physical Self
o Healthy Choices, Healthy Lives (Olson, 2009)
o A Boy Called Slow (Bruchac, 1998)
o I Want To Be In The Show (Chartrand, 2009)
o Jenneli’s Dance (Denny, 2008)
o I Like Who I Am (White, 2008)
o Eat, Run and Live Healthy (Olson K. , 2009)
o Hawk, I’m Your Brother (Baylor, 1986)
Mental Self
o Nokum Is My Teacher (Bouchard, Nokum is my Teacher, 2007)
o The Secret of Your Name (Bouchard, The Secret of Your Name, 2010)
Emotional Self
o The Secret of Your Name (Bouchard, 2010)
o A Name For a Metis (Delaronde, 1999)
o A Boy Called Slow (Bruchac, 1998)
o Elf the Eagle (Smith, 2007)
o Red Parka Mary (Eyvindson, 1996)
o Jenneli’s Dance (Denny, 2008)
o I Like Who I Am (White, 2008)
o Looking After Me (Lecoy, 2005)
o As Long as the Rivers Flow (Loyie, 2002)
o My Kokum Called Today (Loewen, 1993)
o Old Enough (Eyvindson, Old Enough, 1986)
o Shi-shi-etko (Campbell, 2010)
o Very Last First Time (Andrews, 1985)
o The Little Duck (Cuthand, 2006)
o The Night Rebecca Stays Too Late (Eyvindson, 1994)
Spirituality plays an integral role in the identity of First Nations people. “The Elders
told us that the First Nations relied on the spiritual and psychological strength they
received from the various life-giving, life-sustaining forces reflected in the diverse
elements of Creation. These elements are represented by the Creator’s other children –
the spirit community that surrounded them, such as those of the eagle, the buffalo, the
wind, the thunder, and the trees.” (Appendix 6)
o Cultural Teachings – First Nations Protocols and Methodologies page 14
(Saskatchewan Indian Cultural Centre, 2009)
o Granny Shoongish and the Giant Oak Tree (Ducharme, 2005)
o Eagle Feather (Plain, 1989)
o Legends of the Elders – “The Gift Exchange” - an Algonquian legend. A story of
spiritual strength and persistence. (Friesen, 2000)
o The Vision Seeker (Whetung, 1996)
o Goose Girl (McLellan, 2007)
o Seven Sacred Teachings of White Buffalo Calf Woman (Bouchard & Martin, 2009)
o I Am Raven (Bouchard, 2007)
o The Drum Calls Softly (Bouchard & Willier, 2008)
Our identity is influenced by the traditions of our people.
o The Giving Tree: A Retelling of a Traditional Métis Story (Dorion, 2009)
o My Kokum Called Today(Lowen, 1993)
o Seven Sacred Teachings (Bouchard, 2009)
o Jenneli’s Dance (Denny, 2008)
o Fiddle Dancer (Patton & Burton, 2007)
o Dancing In My Bones (Burton & Patton, 2009)
o Very Last First Time (Andrews, 1985)
o The Drum Calls Softly (Bouchard & Willier, 2008)
o I Am Raven (Bouchard, 2007)
Elders are an integral part of any community. Invite elders from a variety of
backgrounds to come and tell stories of times when they overcame adversity (Appendix
7). The following stories describe healthy relationships with grandparents (Kokums and
Moushooms) (Appendix 2).
o Fiddle Dancer (Patton & Burton, 2007)
o Dancing in My Bones (Burton & Patton, 2009)
o Old Enough (Eyvindson, 1986)
o Reflections of the Past (coordinator & Seesequasis, 1993)
o Elders of Beardy’s and Okemasis First Nation (Elders of Beardy's & Okemasis First
Nation, 1998)
o A Name For a Metis (Delaronde, 1999)
o Elf the Eagle (Smith, 2007)
o I Want to be in the Show (Chartrand, 2009)
o Jenneli’s Dance (Denny, 2008)
o Goose Girl (McLellan, 2007)
o Dancing Feathers (Kleitsch, 1985)
o Legends of the Elders (Friesen, 2000)
o My Kokum Called Today (Loewen, 1993)
o Eagle Feather – An Honour (Plain, 1989)
The experience of residential schools has left a mark on First Nations and non-First
Nations people of our country. The repercussions of this chapter in our history
continue to be talked about in the news. When we think of the damage to self-
esteem and identity that this experience must have caused for First Nations, plus
the collective guilt it might instil in those of us who are not First Nations, it might be
important to address this topic in the classroom. Inviting elders in to talk about this
experience for themselves or their families would be a rewarding exercise. The
following resources discuss some of the struggles experienced by people involved in
this experience:
o As Long as the Rivers Flow (Loyie, 2002)– a story about a boy’s life before he and
his siblings were taken away to residential school.
o Shi-shi-etko (Campbell, 2010)
Appendices - Table of Contents
Appendix One Universal Values from Treaty Essential Learnings – We Are All
Treaty People, pp. 32-34, Office of the Treaty Commissioner (2008)
Appendix Two Family Life
Appendix Three Tipi Structure, Poles, Teachings
Appendix Four Medicine Wheel Overview
Appendix Five the Medicine Wheel – Parts of Self
Appendix Six Spirituality
Appendix Seven Invitation of an Elder
Appendix Eight Resource Summaries
Appendix One Universal Values
Information below on First Nations Universal Values from: Treaty Essential Learnings – We Are All Treaty
People, pp. 32-34, Office of the Treaty Commissioner (2008)
The following are universal values that First Nations peoples deem imperative for a successful and
productive life. These are the values passed down through generations by Elders and teachers. They are
life preparation teachings that build good character and skills needed to manage both positive and
negative life experiences.
LOVE: One of the most important and underlying traditional values is love, which has sub-values
such as self-respect, respect for others and creation, caring, sharing, kindness, patience, and forgiveness.
Since time immemorial, First Nations peoples have shared their love with their families, with their
children and with others because it promoted happiness, cooperation, security, good relationships and ,
ultimately, a rewarding continuity of life. First Nations peoples placed much worth on the value of love
because it eliminated strife, hatred, selfishness and jealousy.
CONNECTION TO THE PAST: An underlying criterion to the First Nations peoples’ beliefs and way
of life is the value placed on connecting to the past as they look to the future. Tradition is important to
First Nations peoples, and although they cannot completely return to their traditional lifestyle, knowledge
of their history and culture offers clarification of their identity, and continues to provide a sense of
security and pride.
WISDOM: Because of their life experience, Elders are revered as wise teachers and advisors.
Respect is given to the Elders, who have much knowledge and insight concerning their histories, families,
songs, customs, practices, prayers and religion. Today, traditionally-trained Elders provide the strongest
ancestral connection to a traditional way of life.
RESPECT: The virtue of respect is highly regarded because First Nations peoples realize that life is
precious and that all creation must be shown high regard and treated with reverence. The Creator
provided creation as a means of enjoyment and sustenance, and created humans to be companions to
each other. Societal stability and environmental well-being depend on positive relationships and mutual
respect.
SOCIAL EQUALITY: The Creator made every person in the world equal; no group is more
important than another. Historical First Nations societies existed in a communal setting where the
group’s needs were paramount to the individual’s needs. Individual members realized the needs of
others were just as important as their own; selfishness was not acceptable because of the need for social
interaction and communal sharing.
FAMILY: Family has always been an integral part of First Nations society. First Nations peoples
keep their families close and honour their family members even beyond death. Members of families help
one another and young people need to realize that their family members will assist them in times of need;
they should always honour and respect them, even in spite of personality conflicts. The family institution
is a place to share acceptance and security, and learn cooperation.
PRIDE: First Nations Elders have stressed that young people be proud of who they are. The
Creator made diverse peoples and interconnected them within creation; without the diversity of cultures,
the world would be ordinary and unappealing.
First Nations are proud and recognize one another. Today, First Nations peoples still have strong
ties to each other and to their communities. The strength of these ties on their character does not allow
them, for the most part, to be comfortable outside of their setting and social context. Their seemingly
isolated nature may be a reaction to the subtle ethnocentrism of the dominant society.
CULTURAL APPRECIATION: First Nations peoples place great value on their cultural distinctiveness
and artistic expressions. For centuries, First Nations peoples gathered together to show appreciation for
their cultural practices through a socialization process, including events like pow-wows and other social
activities.
ALTRUISM: The traditional First Nations outlook on life was one of unselfishness and concern for
others. They believed it was honourable and necessary to sacrifice their own needs and desires, even
their lives, to enable the next generation to either benefit or survive to carry on their culture and
traditions. They placed other people’s needs before their own. The First Nations still practise their
sacrificial character today, as shown by their devotion to family and relatives.
BRAVERY: First Nations men regarded personal bravery as a highly honoured part of their
character. Bravery was required in all aspects of life because of the men’s role within the community as
providers, hunters and warriors. Bravery was an esteemed goal desired by all men within the tribe. Not
only was bravery a highly respected quality, but the harsh environment demanded courageous people to
fulfill their roles and responsibilities to their respective e tribes.
HONOUR: Children were encouraged to develop good listening skills and were taught to respect,
honour and obey parents and Elders. Obedience, placidity, patience and the ability to remain quiet are
considered good qualities which will help children develop into responsible, mature adults. Men were
concerned about social status; a main goal was to become a member of a warrior society because it was
the most prestigious of the various men’s associations. To be eligible, men had to earn status through
demonstrations of fighting and hunting prowess.
SHARING AND COOPERATION: The traditional First Nations concept of sharing was greatly
practised because of the communal setting of tribes. People needed each other to survive. Sharing
material possessions, knowledge and survival skills displayed an honourable character because it gave a
person a sense of pride and self-worth to assist those who were in need for various reasons. The First
Nations believe the Creator supplied the necessary resources, talents and gifts to live on this earth and
were happy to share with others; they felt the Creator gave them an obligation to conduct themselves in
this manner. Today, most First Nations still carry out this attitude of sharing, though they have only
limited material possessions. They believe those who do not share with others are not living in harmony
with the wishes of the Creator, and may end up unhappily self-centered. Ultimately, the First Nations
shared the land, which was a major part of their existence and survival, because they thought the
newcomers possessed the same attitude of sharing.
PEACE-MAKING: First Nations peoples believe that peace means caring for people, animals and
the environment, and also means realizing that certain actions have an effect on all living things. This is
one of the main objectives of living a lifestyle of harmony and balance.
HUMILITY: The traditional character of First Nations peoples has been one of humility coming
from a life of modesty. Primarily, they do not think themselves better or more important than others; a
conceited and flamboyant character was almost nonexistent because humility was more honourable.
Humility is a quality derived from the concept of egalitarianism and equality; the socialization process of
First Nations promoted this type of character. From early childhood, First Nations peoples are taught that
negative experiences and occurrences are not to be made public but with an attitude of humility, they
should “hold it within”.
Information on First Nations Universal Values from:
Treaty Essential Learnings – We Are All Treaty People, pp. 32-34,
Office of the Treaty Commissioner (2008)
Appendix Two First Nations Family Life
First Nations peoples believe the Creator provided them with many gifts so they could
live happy and fulfilled lives. One of these gifts is children. They believe that children are
loaned to them for a short period of time, usually until the children are grown and are able
to live on their own as adults. Throughout their childhood and into adolescence, children
are to be loved and cared for according to the cultural beliefs and values of their nations.
These children are the future of their respective nations.
In the traditional First Nations family composition, babies and toddlers spent their first
years with the extended families, consisting of parents, grandparents, aunts, uncles and
siblings, who all shared the responsibility of protecting, caring for and teaching them. First
Nations peoples believed that the rearing of children was a most important and integral
part of their First Nations way of life. The entire community provided a holistic learning
environment for children so they would receive a solid foundation that would help them
to live and exist in a full and productive lifestyle. With minimal adult interference,
children were allowed to exert their wills in order to develop independence through their
learned life experiences. These learned skills allowed for a natural integration into the
rhythm of daily life in the family and community.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Kindergarten, p. 23
Office of the Treaty Commissioner, 2008
Tipi Teachings
In traditional Cree culture the community and family lived according to set of teachings. Today
they have been called tipi teachings. The tipi represents our mother and all we need to survive
and keep us safe. Each pole and piece of material represents what is needed for us to live a
balanced life.
Appendix Three TIPI STRUCTURE
The following information from Cree Elder Mary Lee can be located at the link below.
Mary Lee, “Cree (NEHIYAWAK) Teaching”, Four Directions Teachings, 2006. Accessed on 01/13/10. Retrieved from http://www.fourdirectionsteachings.com/transcripts/cree.html#4
Downloads of this information is also available.
Today I make tipis that stand twenty-two feet high, but years ago, tipis were maybe twelve or thirteen feet. They didn’t have the material for large structures because they used hide instead of canvas and rocks instead of ground pegs. That is why today you can still find circles of rocks, or tipi rings, on the land. It wouldn’t make sense to have your tipi too high, because the winds and storms would catch it.
As time passed, the rocks were replaced with chokecherry ground pegs because they were one of the harder woods once they were dry. Today I cut and peel spruce for the tipi poles and I use sticks to adjust the front flaps of the tipi entryway. My mother used a bone from the moose leg to close the tipi in the front.
My mother never used a measuring tape, or mapped things out mathematically – she just cut out her tipi and made it. And each time it was perfect.
The Cree people use 15 poles to make the structure of the tipi. For every pole in that tipi, there is a teaching. So there are 15 teachings that hold up the tipi. Other Nations use 16 poles, and maybe more, I don’t know. All I know is what I know I was taught and that is the teachings for 15 poles.
The tipi does not have to face east all the time; it can rotate in any direction. It is only the first time that I request that the tipi face east, because of the opening ceremony.
To start, we take three poles and bind them together to make a tripod. Each pole also has a very specific meaning. These three together fortify the structure. They are obedience, respect and humility. Notice the poles, the way they stand. If they stood straight up and down, they couldn’t support a tipi. But balanced properly together, they are able to reinforce each other. There’s a teaching in that. In order to make a family, you need three: the two parents and the child, to make that balance.
The tops of the poles have many teachings. Each one points in a different direction. We are like those poles. We all need the strength and support of our families and communities, but we accept that we all have different journeys and point in different directions.
The poles also teach us that no matter what version of the Great Spirit we believe in, we still go to the same Creator from those many directions and belief systems; we just have different journeys to get there. And where the poles come out together at the top, it’s like they’re creating a nest. And they also resemble a bird with its wings up when it comes to land, and that’s another teaching: the spirit coming to land, holding its wings up.
Elder Mary Lee
Retrieved from: http://www.fourdirectionsteachings.com/transcripts/cree.html#4 (accessed 01/13/11)
TIPI POLES
The following information from Cree Elder Mary Lee can be located at:
Mary Lee, “Cree (NEHIYAWAK) Teaching”, Four Directions Teachings, 2006. Accessed on 01/13/10. Retrieved from http://www.fourdirectionsteachings.com/transcripts/cree.html#4Downloads of this information is also available.
We could talk about each of these poles for a long time; each one holds many teachings, and takes a long time and much experience to truly understand. I will give you some words on each pole, to give a beginning idea of what the poles represent. TIPI POLES
OBEDIENCE
Obedience means accepting guidance and wisdom from outside of ourselves, using our ears before our mouth. We learn by listening to traditional stories, by listening to our parents or guardians, our fellow students and our teachers. We learn by their behaviors and reminders, so that we know what is right and what is wrong.
RESPECT
Respect means giving honor to our Elders and fellow students, to the strangers that come to visit our community, and to all of life. We must honor the basic rights of all others.
HUMILITY
We are not above or below others in the circle of life. We feel humbled when we understand our relationship with Creation. We are so small compared to the majestic expanse of Creation, just a “strand in the web of life.” Understanding this helps us to respect and value life.
HAPPINESS
After the tripod is up, the fourth pole completes your doorway. This fourth pole teaches us happiness. We must show some enthusiasm to encourage others. Our good actions will make our ancestors happy in the next world. This is how we share happiness.
LOVE
If we are to live in harmony we must accept one another as we are, and accept others who are not in our circle. Love means to be good and kind to one another and to our selves.
FAITH
We must learn to believe and trust others, to believe in a power greater than ourselves, whom we worship and who gives us strength to be a worthy member of the human race. To sustain our spirituality, we need to walk it every day. Not just sometimes, but every day. It’s not just once a week; it’s your life.
KINSHIP
Our family is important to us. This includes our parents, brothers and sisters, who love us and give us roots that tie us to the lifeblood of the earth. It also includes extended family: grandparents, aunts, uncles and cousins, and their in-laws and children. They are also our brothers and sisters and give us a sense of belonging to a community.
CLEANLINESS
Today when we talk about cleanliness, most people think hygiene, and that’s very important. But years ago, when old people talked about cleanliness, they meant spiritual cleanliness. When I used to sit with the old Kookums in their tipis, spiritually, they were so powerfully clean. Clean thoughts come from a clean mind and this comes from our spirituality. With a clean mind and sense of peace within we learn not to inflict ills on others. Good health habits also reflect a clean mind.
THANKFULNESS
We learn to give thanks: to always be thankful for the Creator’s bounty, which we are privileged to share with others, and for all the kind things others do for us.
SHARING
We learn to be part of a family and community by helping with the provisions of food and other basic needs. Through the sharing of responsibilities we learn the value of working together and enjoying the fruits of our labor.
STRENGTH
We are not talking about physical strength, but spiritual strength. That was instilled in us when we were young people through fasting. We must learn to be patient in times of trouble and not to complain but to endure and show understanding. We must accept difficulties and tragedies so that we may give others strength to accept their own difficulties and tragedies.
GOOD CHILD REARING
Children are gifts from the Creator. We are responsible for their wellbeing, spiritually, emotionally, physically, and intellectually, since they are blessed with the gift of representing the continuing circle of life, which we perceive to be the Creator’s will.
HOPE
We must look forward to moving toward good things. We need to have a sense that the seeds we are planting will bear fruit for our children, families and communities.
ULTIMATE PROTECTION
This is the ultimate responsibility to achieve the balance and well being of the body, mind, emotions and spirit for the individual, the family, the community and the nation.
CONTROL FLAPS
The control flaps on a tipi teach that we are all connected by relationship and that we depend on each other. Having respect for and understanding this connection creates and controls harmony and balance in the circle of life. When we don’t know how to use the flaps, it gets all smoky inside the tipi, and you can’t see, which is like life – because if we can’t live in balance, we can’t see clearly where we’re going.
CONCLUSION - POLES
For every time that a pole is added, a rope goes around to bind that pole into place. You have to be there and see it to appreciate that teaching. That rope is a sacred bond, binding all the teachings together until they are all connected.
I have shared these teachings with you with the hope that they will help keep the women strong and will help our communities to nurture healthy, balanced people.
Cree Elder Mary Lee Retrieved from:
http://www.fourdirectionsteachings.com/transcripts/cree.html accessed on 01/13/11
Tipi Teaching (Saskatchewan Indian Cultural Centre) The tipi is a portable shelter. Traditionally, First Nations families dwelt in these structures fabricated from 15 long poles, whose base was set in a circle and tied at the top. The poles were covered with animal hides sewn together and pegged to the ground. They are symbolic of the traditional values that helped formulate the First Nations’ worldview, and provide teachings for behaviour and a positive character. Storytellers used each pole to teach the following values: 1. Obedience: We learn by listening to traditional stories; by listening to our parents or guardians, our fellow students and our teachers. We learn by their behaviours and their reminders, so that we know what is right and what is wrong. 2. Respect: We must give honour to our Elders and fellow students and the strangers who come to visit our community. We must honour other peoples’ basic rights. 3. Humility: We are not above or below others in the circle of life. We feel humbled when we understand our relationship with creation. We are so small compared to the majestic expanse of creation. “We are just a strand in a web of life,” and we respect and value life. 4. Happiness: We must show some enthusiasm to encourage others at social functions. Our actions will make our ancestors happy in the next world. 5. Love: If we are to live in harmony, we must accept one another as we are and to accept others who are not in our circle. Love means to be kind and good to one another. 6. Faith: We must learn to believe and trust others, to believe in a power greater than ourselves, whom we worship and who gives us strength to be a worthy member of the human race. 7. Kinship: Our family is important to us. This includes our parents, our brothers and sisters who love us and give us roots, the roots that tie us to the lifeblood of the earth. It also includes extended family, grandparents, aunts, uncles and cousins and their in-laws and children. These are also our brothers and sisters and they give us a sense of belonging to the community. 8. Cleanliness: We must learn not to inflict ills on others, for we do it to ourselves. Clean thoughts come from a clean mind and this comes from Indian spirituality. Good health habits also reflect a clean mind. 9. Thankfulness: We learn to give thanks for all the kind things others to for us and for the Creator’s bounty, that we are privileged to share with others in the spirit of love. 10. Sharing: We learn to be a part of the family by helping in providing food or satisfying other basic needs. This is sharing responsibilities in order to enjoy them. 11. Strength: We must learn to be patient in times of trouble and not to complain but to endure and show understanding. We must accept difficulties and tragedies so that we may give others strength to accept their own difficulties and tragedies. 12. Good Child Rearing: Children are unique and blessed with the gift of life; we are responsible for their well-being, spirituality, emotionally, physically and for their intellectual development. They represent the continuity of our circle of life which we perceive to be the Creator’s will. 13. Hope: We must hope for better things to make life easier for us, our families and the community, both materially and spiritually. 14. Ultimate Protection: The ultimate responsibility is “health for a balanced caring of the body, mind, emotions and spirit of the individual, the family, the community and the nation.” 15. Control Flaps:We are all connected by relationships and we depend on each other. This controls and creates harmony in the circle of life.
Treaty Essential Learnings, We Are All Treaty People pp. 37-38 Office of the Treaty Commissioner (2008)
Appendix Four – Overview of Medicine Wheel
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.
Shape:
The spiral within the wheel represents change and moving toward another level of growth and development. All
people 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.
Gifts from Creator within the Quadrants
Four seasons
Four original races
Four principles to live by
Four stages of life
Four parts of self
Four medicines
Four types of animals
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?
Purpose:
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.
Empowering the Spirit II, pg. 3, (Elliot, 2004) and Empowering the Learner 2, pg.5, (Hawker, 2005)
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 suffereing.
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)
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 (2008)
Treaty Essential Leanings We Are All Treaty People, Treaty Essential Learning #4,
pp. 26-46, Office of the Treaty Commissioner (2008)
http://naicam.nesd.ca/~currcorner/files//u6/TradFNSpirit(2).ppt By Lamarr
Oksasikewiyin. Go to “Traditional First Nation Spirituality” (accessed on
02/14/11)
Appendix Five - Medicine Wheel-Four Parts of Self
Mental
Knowledge
Learning
What you need to know
Life-Long learning
What are your beliefs?
Spiritual
Prayer
God
Ceremonies
Love
Things of the ‘Spirit
Beliefs
Traditions
Where did your beliefs come from? Who taught them to you?
Emotional
Feelings
Understanding your feelings
Handling your feelings
Self-Esteem
Self-Concept
Identity
How do you and others feel when you practice your beliefs?
Physical
Wellness
Food/Sustenance
Exercise
Healthy Choices
Things of the body
Appendix Six Spirituality The following information was retrieved from: Cultural Teachings: First Nations Protocols and Methodologies, pp. 14, 15,
(Saskatchewan Indian Cultural Center, 2009)
First Nations’ people consider spirituality an integral part of life. Prayer is a
form of communicating with the Creator. Prayer is taught to the young by
grandparents and parents. Prayer is also a means of giving thanks to the
Creator for all of lie’s gifts. Through prayer, you are asking the Creator for
good life, good health, good luck, protection, safety, successful parenting,
happiness and strength.
Spirituality is defined as a search within oneself. Spirituality entails seeking
understanding beyond the physical world. First Nations’ people consider
spirituality as a relationship with all of creation. The following statements
expand this understanding further:
“All Our Relations” – Many people don’t understand the meaning of
those words. The phrase Mitakuye Oyasin has a bigger meaning than
just our blood relatives. Yes, it’s true; we are all one human race. But the
word Mitakuye means relations and Oyasin means more than family,
more than a Nation, more than all of humankind. Everything that has a
spirit.
The Earth herself, Maka Uncik is our relation, and so is the sky –
Grandfather Sky – and so is the Buffalo . . . and so are each of the two –
leggeds, the four – leggeds, those that swim, those that fly, the root
nation, and the crawling beings who share the world with us. Mitakuye
Oyasin refers to the interconnectedness of all being and all things. We
are all interconnected. We are all One.
Various knowledge keepers have stated that in order to appropriately
understand these laws and ceremonies a person had to live a good lifestyle.
This lifestyle entails living a healthy and addiction free life. This is expressed
in the following account:
Seeking knowledge about our ways requires we approach those things
in a clean way. In our ways, cleanliness of the mind and body could be
achieved only by the selection of a clean place away from human
habitation where sweat lodges, ceremonies, fasts, and quiet meditation
could be carried out.
When a person seeks this knowledge then they have begun a spiritual journey.
“Elders have described this knowledge seeking as the formal ‘education’
system of First Nations.
The spiritual traditions of the First Nations are based first and foremost on the
belief that there is only one God, often referred to as the father or Creator.
The relationship between the Creator and First Nations’ peoples is understood
to be like that which exists between the various members of a family and is
thus governed by laws of wahkohtowin (kinship), laws detailing the duties and
responsibilities which take effect for each member of the family unit.
Spirituality is an understanding that all of the Creator’s creations, including
the smallest insect and the air we breathe, have a life force of a spirit and are
therefore sacred. During the time of Treaty signing, the First Nations
understood the term “As Long As the Sun Shines, The Rivers Flow and the
Grass Grows” to mean that the spirit of each element (sun, grass, river) is a
witness to the exchanges that were happening. An Elder stated that we did
not make promises to the Creator easily nor to the spirits, we did so only in
times of profound exchanges. Many ceremonies were performed during this
time of exchange. The spirit of the sun, grass and river spoke to the leaders of
that day in the ceremonies and granted them permission to use their laws.
The laws of the sun, river and grass are revealed to First Nations from the
Creator.
Spirituality is a profound understanding that is attained through life-long learning and a way of knowing that is uniquely First Nation. Spirituality is the sustenance of the human spirit to grow and be nurtured in a relationship with the Creator and the spiritual keepers.
Cultural Teachings: First Nations Protocols and Methodologies, pp. 14, 15,
(Saskatchewan Indian Cultural Center, 2009)
Appendix Seven Invitation of an Elder
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.
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)
Appendix Eight Resource Summaries
The Secret of Your Name by David Bouchard
A powerful story of a man’s discovery of his aboriginal roots in his
grandmother – a First Nations woman. This story could be used to inspire students
to find out about and embrace their heritage. The book is written in English and
Michif. It also includes a CD containing the story read in both English and Michif.
A Name for a Métis by Deborah L. Delaronde
This is the story about a boy who is looking for a nickname. He talks to
various family members who suggest different names for him often teasing him in a
gentle way about his different characteristics. He is given the name “Little Metis”
because he honours both his mother’s and his father’s cultures.
A Boy Called Slow by Joseph Bruchac
This is the true story of how Sitting Bull got his name. He was called Slow
when he was young because he was very deliberate about everything he did. He
longed to prove to his people that he deserved another name. Through an act of
bravery he was able to do just that. He became one of the most famous Lakota
warriers – Sitting Bull.
Elf the Eagle by Ron Smith
This story is about a young eagle who is afraid of everything, even heights.
Flying is a very challenging thing for the young eagle to try, even though he has a
sister that is amazing at it and taunts him about his fears. He eventually
overcomes his fears and learns to fly.
I Want to be in The Show by Jane Chartrand and Dionne Nolan
This story is about a young boy named Tristan who is born with a slightly
deformed foot. He loves hockey and plays in spite of his foot and having to use a
sled instead of skates. He is able to have an operation on his foot with the help of
his community raising money. He works very hard, overcoming his challenges and
eventually fulfills his dream and makes it to the NHL.
Granny Shoongish and the Giant Oak by Char Ducharme
Cassie is small for her age and feels frustrated by this. Her Granny has
special powers that enable her to talk to trees. She takes Cassie to a wise old oak
tree who tells Cassie a story about a small acorn that was afraid to fall from her
tree. The message, that sometimes we have to go through scary times to reach
our potential, is nicely portrayed.
Elijah Harper by Rebecca Szulhan
This book includes short bibliographies about First Nations politicians Elijah
Harper, Phil Fontaine, Georges Erasmus, Matthew Coon Come and Walter Dieter.
The All About Series – All About Canadians by Barb McDermott and Gail McKeown
This book gives information about people (includes Aboriginal and non-
Aboriginal) from each of the territories and provinces. They have become well-
known for a variety of accomplishments from politics to acting.
Red Parka Mary by Peter Eyvindson
This is a story about a young boy who is afraid of an old lady because
someone once told him he needed to be afraid of people with brown eyes. He
comes to love Red Parka Mary deeply and receives a very simple but deeply moving
gift from her.
The Big Tree and The Little Tree edited by Jean E. Speare
This book is inspiring for children to be a good example even to someone who
is older. It illustrates a young tree being positive to an older tree while the older
tree is condescending to the younger tree. This is the opposite of many messages
out there that challenge younger people to be more like someone who is their elder.
This story originates from conversations the editor had with an aboriginal woman.
My Mom is so Unusual by Iris Loewen
This is a humorous story about a girl who is seemingly more mature than her
mother. She loves her mom and all of her idiosyncracies and feels good about
being able to ‘take care’ of her. This is a celebration of the strength children can
sometimes show in relation to adults.
Jenneli’s Dance by Elizabeth Denny
This is a story about a shy young Métis girl who is encouraged by her
Grandma to do a jingle dance in a contest at the fair. She is proud that she can
get over her shyness to do it. She also learns to feel proud that she is special at
school because she can share things about her Métis culture with her classmates.
I Like Who I Am by Tara White
This is the story of a blond-haired, blue-eyed Mohawk girl who is proud of
her culture. She is challenged by another girl for not looking like a Mohawk but
she stands her ground insisting that she is Mohawk and loves her culture even she
might not look like a First Nations girl.
I Am Raven by David Bouchard and Andy Everson
I Am Raven is a powerful story about finding the totem that best represents
you. It is based on animals typically found on the West Coast of Canada. It
includes descriptions of some of the characteristics that certain animals
represent. It is the story of an elderly Chief searching the possible animal totems
that best represent his character so that he can incorporate this animal into a
totem pole that he wants to have built before he dies.
Fiddle Dancer by Wilfred Burton and Anne Patton
A young Métis boy, named Nolin, learns about Métis traditions from his
grandfather. He is encouraged to try to learn to dance in the Métis style. This
book celebrates the healthy relationship the two share.
Dancing in my Bones by Wilfred Burton and Anne Patton
A beautiful story about a young boy and his connections to his moushoom.
His moushoom encourages and teaches him to jig and then they surprise his family
with his skills. His mother is especially pleased. This boy is surrounded by the love
of his moushoom, his mother and his extended family at a traditional New Year’s
family event.
Elders of Beardy‘s and Okemasis First Nation – project coordinator Brian
Seesequasis
A book of biographies of elders of Beardy’s First Nation.
Reflections of the Past – Elders of the Willow Cree
A book of biographies of elders of Beardy’s First Nation.
The Night Rebecca Stayed Too Late by Peter Eyvindson
This book discusses fear of the dark, the unknown and two girls’
imaginations. It uses humour to deal with the imaginary fears that we all have.
Hawk, I’m Your Brother by Byrd Baylor
A story describing a young boy’s desperate will to fly and his eventual
friendship of a young hawk. Although the boy takes the hawk from its nest and
tries to keep it with him, he realizes that it is not right to keep the hawk in
captivity and that it is important that at least one of them is able fly.
The Drum Calls Softly by David Bouchard and Shelley Willier
This book describes the ancient tradition of the round dance and its
association to the drumbeat through the senses of a young person.
Nokum Is My Teacher by David Bouchard
In this story a young boy questions his Nokum about why he needs to go to
school and learn things the “white world’s” way. His Nokum helps him to come to
the answer himself. He learns that change is inevitable and adjusting to change
can possibly enable him to carry on his culture in ways he hadn’t thought of.
The Vision Seeker by James Whetung
Healthy Choices, Healthy Lives by Karen W. Olson
A young boy learns about the effects of alcohol and nicotine from his
mother.
Legends of the Elders by John W. Friesen
This is a collection of legends arranged in categories of entertainment,
teaching and moral legends.
As Long As the River Flows by Larry Loyie
This is the story of a First Nations boy called Lawrence who lives in the bush
with his family. He has a wonderful life making connections with his parents and
grandparents in significant ways. Their lives are disrupted when he and his siblings
are taken away to residential school.
Goose Girl by Joe McLellan and Matrine McLellan
This is a touching story about a young girl with the unusual gift of being able
and willing to comfort those who are dying. She has an amazing connection with
geese, the birds believed to accompany the spirits of those that have died to the
next world. She is strongly supported by her family.
Very Last first Time by Jan Andrews
Eva is a very brave girl who has the courage to go under the sea ice to
gather mussels. This is something her family has done for generations. When she
gets lost under the ice she has to rely on her wits to save herself. This is a
beautiful coming of age story.
The Giving Tree: A Retelling of a Traditional Métis Story by Leah Dorion
This is a story that describes a legendary tree that was used as a cache for
supplies that travellers along the road might need. The tradition was that if you
used something out of the hole in the tree you must leave something there that
might be useful for other travellers. A CD with the English and Michif narrations
is included.
Eagle Feather – An Honour by Ferguson Plain
A story about an Ojibwa boy and his relationship to his Mishoomis. He learns
many lessons from his grandfather and is blessed by receiving an eagle feather
from him.
My Kokum Called Today by Iris Loewen
This story described that a young girl feels when her Kokum calls to invite
her and her mother to come to a round dance. This is a great example of strong
family ties around traditions that the family shares.
Old Enough by Peter Eyvindson
This book tells the story of a man who gets a second chance to spend time
with his grandson after he realizes that he has lost that opportunity with his son
because he was always too busy doing other things while his son was growing up.
Looking After Me by Denise Lecoy
This story deals with a family of quails who are taught to deal with emotions
in a healthy way.
Dancing Feather by Christel Kleitsch and Paul Stephens
This is a short novel about a girl who has an opportunity to dance at a
powwow. She is afraid to try but when she finally does her self esteem is boosted
and she feels proud of what she accomplished. This story is an example of strong
family ties that teach and affirm Tafia, the young girl.
Shi-shi-etko by Nicola I. Campbell
This is the story of a young girl who is preparing to go to residential school.
She spends her last few days at home gathering memories that she can take with
her.
The Little Duck – Sikihpsis by Beth Cuthand
A little duck feels that he doesn’t belong. He tries to join a dance with
humans only to discover that he will get trampled underfoot. He finally finds his
own kind and a place of belonging.
Eat, Run, and Live Healthy by Karen W. Olson
Children in a school setting learn about healthy habits – drinking enough
water, eating healthy foods and keeping active – from Nurse Ellen.
REFERENCES
Andrews, J. (1985). Very Last First Time. New York: Atheneum.
Baylor, B. (1986). Hawk, I'm your brother. New York: Aladdin.
Bouchard, D. (2007). I am Raven. Vancouver: MTW Publishers.
Bouchard, D. (2007). Nokum is my Teacher. Calgary: Red Deer Press.
Bouchard, D. (2010). The Secret of Your Name. Calgary: Red Deer Press.
Bouchard, D., & Martin, D. J. (2009). The Seven Sacred Teachings of White Buffalo Calf Woman. North
Vancouver: More Than Words Publishers.
Bouchard, D., & Willier, S. (2008). The Drum Calls Softly. Calgary, AB: Red Deer Press.
Bouchard, D., & Willier, S. (2008). The Drum Calls Softly. Calgary: Red Deer Press.
Bruchac, J. (1998). Boy Called Slow. Putnam and Grosset Group.
Burton, W., & Patton, A. (2009). Dancing in my Bones. Saskatoon: Gabriel Dumont Institute.
Campbell, N. I. (2010). Shi-shi-etko. Toronto: Groundwood Books.
Chartrand, J. (2009). I Want to be in the Show. Winnipeg: Pemmican Publications.
coordinator, p., & Seesequasis, D. (1993). Reflections of the Past Elders of the Willow Cree. Beardy's and
Okemasis Band: Beardy's and Okemasis Band.
Cuthand, B. (2006). The Little Duck. Penticton, B.C.: Theytus Books.
Delaronde, D. L. (1999). A Name for the Metis. Winnipeg: Pemmican.
Denny, E. (2008). Jenneli's Dance. Penticton BC: Theytus Books.
Dorion, L. (2009). The Giving Tree: A Retelling of a Traditional Metis Story. Saskatoon, SK: Globe Printers.
Ducharme, C. (2005). Granny Shoongish and the Giant Oak Tree. Winnipeg: Pemmican Publicatons.
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Elliot, M. (2004). Empowering the Spirit II. Owen Sound, ON: Ningwakwe Leaning Press.
Eyvindson, P. (1986). Old Enough. Winnipeg: Pemmican Publications.
Eyvindson, P. (1996). Red parka Mary. Winnipeg: Pemmican Publications.
Eyvindson, P. (1994). The Night Rebecca Stayed Too Late. Winnipeg: Pemmican Publications.
Friesen, J. W. (2000). Legends of the Elders. Calgary: Detselig Enterprises.
Hawker, B. (2005). Empowering the Learner 2. Owen Sound, ON: Ningwakwe Leaning Press.
Kalman, B. (2006). Native North American Wisdom and Gifts. St Catharines, Ontario: Crabtree Publishing
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Kleitsch, C. (1985). Dancing Feathers. Toronto: Annick.
Lecoy, D. (2005). Looking After Me. Penticton, B.C.: Theytus Books.
Loewen, I. (1993). My Kokum Called Today. Winnipeg: Pemmican.
Lowen, I. (1993). My Kokum Called Today. Winnipeg, MB: Pemmican Publications.
Loyie, L. (2002). As Long as the Rivers Flow. Toronto: 2002.
McLellan, J. M. (2007). Goose Girl. Winnipeg: Pemmican Publications.
Office of the Treaty Commissioner. (2008). Teaching Treaties in the Classroom, A Treaty Resource Guide
for Kindergarten: Since Time Immemorial. Saskatoon, SK: Office of the Treaty Commissioner.
Office of the Treaty Commissioner. (2008). Treaty Essential Learnings, We Are All Treaty People.
Saskatoon, SK: Office of the Treaty Commissioner.
Office of the Treay Commissioner. (2008). Teaching Treaties in the Classroom, A Treaty Resource Guide
for Grade 1:The Lifestyles of First Nations Peoples Before and After the Arrival of the Newcomers.
Saskatoon, SK: Office of the Treaty Commissioner.
Olson, K. (2009). Eat, Run, and Live Healthy. Penticton, B.C.: Theytus Books.
Olson, K. W. (2009). Healthy Choices, Healthy Lives. Penticton, B.C.: Theytus Books.
Patton, A. (2007). Fiddle Dancer. Saskatoon, SK: Gabriel Dumont Institute of Native Studies and Applied
Research.
Patton, A., & Burton, W. (2007). Fiddle Dancer. Saskatoon, SK: Gabriel Dumont Institute of Native
Studies and Applied Research.
Patton, A., & Burton, W. (2007). Fiddle Dancer. Saskatoon: Gabriel Dumont Institute of Native Studies
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Plain, F. (1989). Eagle Feather. Winnipeg: Pemmican Publications.
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Schilling, V. (2007). Native Athletes in Action. Summertown Tenn.: 7th Generation.
Silverstein, S. (1964). The Giving Tree. New York: Harper.
Smith, R. (2007). Elf the Eagle. Latzville B.C.: Oolichan Books.
Tappage, M. A. (1973). The Big Tree and the Little Tree. Winnipeg, MB: Pemmican.
Whetung, J. (1996). The Vision Seeker. Toronto: Stoddart.
White, T. (2008). I Like Who I Am. Pentiction, BC: Theytus Books.
