"The Mother language, in which the first words are uttered and individual thought expressed, is the foundation for the history and culture of each individual...Languages are the best vehicles for mutual understanding and tolerance. Respect for all languages is a key factor for ensuring peaceful coexistance, without exclusion, of societies and all of their members." UNESCO 2010
Languages are the most powerful instruments of preserving and developing our tangible and intangible heritage. All moves to promote the dissemination of Mother Tongues will serve not only to encourage liguistic diversity and multilingual education but also to develop full awareness of linguistic and cultural traditions throughout the world and to inspire solidarity based on understanding, tolerence and dialogue.
Friday, February 4, 2011
Thursday, January 27, 2011
Indian Day School lawsuit
"Indian Day Schools were established in Canada by, or with the assistance and support of the Crown. Through mandatory federal government policy Aboriginal children were required to attend Indian Day Schools. Government policy dictated that attendance be compulsory for Aboriginal Children between ages 7 and 15.
These education regimes were designed to negate an Aboriginal Child's cultural identity by depriving them of their way of life in Indian Day Schools where they were forced to learn to speak and read a European language and also to accept a cultural way of life that was not their own.
In the result, these Aboriginal Children and their descendants were deprived of the opportunity to learn about and practise their own legal and social systems, including ceremony and culture and this form of education caused teh fragmentation. oppression and, in some instances, eradication of Aboriginal spirituality, Language, law and culture.
Many children were also subjected to physical, sexual and emotional abuses, in addition to other inflictions of cruelty that took place while the policy was followed through within Indian Day Schools that created the arena which provided for the orchestration of ethnocide and hear cultural genocide of the Aboriginal peoples of Canada.
These policies were began in 1920 and existed untill 1996. The legacy of damage done through Indian Day Schools has saturated the very fabric of Aboriginal Peoples of Canada. Generations of Aboriginal people have suffered, and continue to suffer, damage, in addition to those classes that have been specified in this action.
The damage of Aboriginal Peoples, as a result of the federal ethnocide policy is evidenced today in, for example, higher suicide rates, incarcerated rates, infant mortality rates, diabetes rates and Aboriginal gangs."
*from the class action lawsuit of Spiritwind -Joan jack
These education regimes were designed to negate an Aboriginal Child's cultural identity by depriving them of their way of life in Indian Day Schools where they were forced to learn to speak and read a European language and also to accept a cultural way of life that was not their own.
In the result, these Aboriginal Children and their descendants were deprived of the opportunity to learn about and practise their own legal and social systems, including ceremony and culture and this form of education caused teh fragmentation. oppression and, in some instances, eradication of Aboriginal spirituality, Language, law and culture.
Many children were also subjected to physical, sexual and emotional abuses, in addition to other inflictions of cruelty that took place while the policy was followed through within Indian Day Schools that created the arena which provided for the orchestration of ethnocide and hear cultural genocide of the Aboriginal peoples of Canada.
These policies were began in 1920 and existed untill 1996. The legacy of damage done through Indian Day Schools has saturated the very fabric of Aboriginal Peoples of Canada. Generations of Aboriginal people have suffered, and continue to suffer, damage, in addition to those classes that have been specified in this action.
The damage of Aboriginal Peoples, as a result of the federal ethnocide policy is evidenced today in, for example, higher suicide rates, incarcerated rates, infant mortality rates, diabetes rates and Aboriginal gangs."
*from the class action lawsuit of Spiritwind -Joan jack
Wednesday, January 19, 2011
Traditional First Nations Parenting
One of my fondest memories was of my Moshum, Edward Moosomin, waking me up in the morning, "Wa-nis-ka a-say e-ya-kwa ki-si-kaw"..."Wake up, it is already late in the day", he would say every morning, even though it was still dark out, the sun was'nt even up. My Kohkum Irene was already busy cooking by the wood stove, you could hear the fire crackle, you could hear and smell the bacon and eggs, poridge and fried bannock would already be done. The table was a feast, eating by moshum and kohkum watching the sun come up. There was a quietness in the kitchen as we ate but it was so warm and comforting that I never wanted it to end.
First Nations People have been practising traditional parenting since time immemorial, with well developed and well proven techniques in parenting passed down through the Generations.
Children are the future and a happy child is a healthy child.
The First Nations Plains tribes understood that it was everyone's responsibility to assure that the child was warm and fed, happier children did not cry, this was also to make sure the child did not scare away game during a hunt or alert the enemy. Teaching children was also a communal responsibility, life skills, ceremony and song was taught through active participation with guidance from the Elders.
The daily activities began as soon as the sun was on the horizon, with morning songs, offerings and prayer,the children learned to give thanks to the Creator. After washing up in the nearby stream or lake, a grand breakfast was prepared and enjoyed by everyone in the home, there was no such thing as "sleeping in". In the warm days meals were often eaten outside in the sun, and on cold days everyone ate by the campfire in the home.
Tiny babies were precious gifts from the Creator, children were believed to be on loan and it was everyones duty to take care of this gift.
First Nations People have been practising traditional parenting since time immemorial, with well developed and well proven techniques in parenting passed down through the Generations.
Children are the future and a happy child is a healthy child.
The First Nations Plains tribes understood that it was everyone's responsibility to assure that the child was warm and fed, happier children did not cry, this was also to make sure the child did not scare away game during a hunt or alert the enemy. Teaching children was also a communal responsibility, life skills, ceremony and song was taught through active participation with guidance from the Elders.
The daily activities began as soon as the sun was on the horizon, with morning songs, offerings and prayer,the children learned to give thanks to the Creator. After washing up in the nearby stream or lake, a grand breakfast was prepared and enjoyed by everyone in the home, there was no such thing as "sleeping in". In the warm days meals were often eaten outside in the sun, and on cold days everyone ate by the campfire in the home.
Tiny babies were precious gifts from the Creator, children were believed to be on loan and it was everyones duty to take care of this gift.
Tuesday, June 9, 2009
Pow Wow Trail Saskatchewan
Saskatchewan Indian Cultural Centre
Presents
Pow Wow Trail
2009
June 2009
June 19 - 21
Sakimay First Nations Contest Pow wow ……..Grenfell, SK…………….306 – 697 – 2831
June 19 – 21
Moosomin First Nations Pow wow ………N of North Battleford, Sk……306 – 386 – 2206
June 20
National Aboriginal Day Celebration…Friendship Pk, Saskatoon, SK…306 – 244 - 0174
June 21
Paspiwin 4th Annual Traditional Pow wow…..P.A. National Park………..306 - 663 – 4508
June 23 – 25
Sakicawasihk Contest Pow wow………N Battleford Civic Centre………306 – 446 – 3833
July 2009
July 3 – 4
Muskeg Lake Cree Nation Pow wow…Muskeg Lake First Nation, SK….306 – 466 - 7175
July 10 – 12
Kahkewistahaw Pow wow………Kahkewistahaw First Nation, SK……...306 – 696 - 3291
July 17 – 19
Onion Lake Contest Pow wow………Onion Lake First Nation, SK……...306 – 344 – 7225
July 18 – 19
Mistawasis Traditional Pow wow ………Near Leask, SK …………………306 – 466 – 4800
July 24 – 26
Thunderchild Pow wow ……………Thunderchild First Nation, SK……...306 – 845 – 4300
July 24 – 26
Carry the Kettle Pow wow ……….Sintaluta, SK……………………………..306 – 727 – 2135
July 23 – 28
Back to Batoche –Metis Days…………East of Rosthern, SK…………….306 – 343 – 8285
July 31 – August 2
Ocean Man First Nation Pow wow…….Near Stoughton, SK……………..306 – 457 – 2679
July 31 – August 2
Touchwood Agency T.C. Pow wow…Kawakatoose First Nation, SK…..306 – 835 - 2125
August
August 6 – 9
John Arcand’s 12th Annual Fiddle Festival…..W of Saskatoon, SK…….306 – 382 – 0111
August 7 – 9
Standing Buffalo Pow wow ………….Fort Qu Appelle, SK………………..306 – 332 – 4685
August 11 – 13
Cowessess Traditional Pow wow…….Cowessess First Nation………….306 – 696 – 2520
August 21 – 23
George Gordon First Nation Pow wow…..S of Punnichy, SK…………….306 – 835 – 2232
* these dates could change at any time, please call phone numbers provided before you depart for the Pow Wow
John Spyglass
Presents
Pow Wow Trail
2009
June 2009
June 19 - 21
Sakimay First Nations Contest Pow wow ……..Grenfell, SK…………….306 – 697 – 2831
June 19 – 21
Moosomin First Nations Pow wow ………N of North Battleford, Sk……306 – 386 – 2206
June 20
National Aboriginal Day Celebration…Friendship Pk, Saskatoon, SK…306 – 244 - 0174
June 21
Paspiwin 4th Annual Traditional Pow wow…..P.A. National Park………..306 - 663 – 4508
June 23 – 25
Sakicawasihk Contest Pow wow………N Battleford Civic Centre………306 – 446 – 3833
July 2009
July 3 – 4
Muskeg Lake Cree Nation Pow wow…Muskeg Lake First Nation, SK….306 – 466 - 7175
July 10 – 12
Kahkewistahaw Pow wow………Kahkewistahaw First Nation, SK……...306 – 696 - 3291
July 17 – 19
Onion Lake Contest Pow wow………Onion Lake First Nation, SK……...306 – 344 – 7225
July 18 – 19
Mistawasis Traditional Pow wow ………Near Leask, SK …………………306 – 466 – 4800
July 24 – 26
Thunderchild Pow wow ……………Thunderchild First Nation, SK……...306 – 845 – 4300
July 24 – 26
Carry the Kettle Pow wow ……….Sintaluta, SK……………………………..306 – 727 – 2135
July 23 – 28
Back to Batoche –Metis Days…………East of Rosthern, SK…………….306 – 343 – 8285
July 31 – August 2
Ocean Man First Nation Pow wow…….Near Stoughton, SK……………..306 – 457 – 2679
July 31 – August 2
Touchwood Agency T.C. Pow wow…Kawakatoose First Nation, SK…..306 – 835 - 2125
August
August 6 – 9
John Arcand’s 12th Annual Fiddle Festival…..W of Saskatoon, SK…….306 – 382 – 0111
August 7 – 9
Standing Buffalo Pow wow ………….Fort Qu Appelle, SK………………..306 – 332 – 4685
August 11 – 13
Cowessess Traditional Pow wow…….Cowessess First Nation………….306 – 696 – 2520
August 21 – 23
George Gordon First Nation Pow wow…..S of Punnichy, SK…………….306 – 835 – 2232
* these dates could change at any time, please call phone numbers provided before you depart for the Pow Wow
John Spyglass
Wednesday, March 18, 2009
Birch Bark and First Nations
Birch Trees ( Betula papyrifera) are found throughout the North American Boreal Forest, highly prized by the First Nations people, the uses of the Birch Bark can be traced back to the beginning of time when the Thunderbirds marked the characteristic stripes and enriched exceptional properties. In fact many Indigenous cultures around the world regard the Birch Tree as a sacred plant that was blessed with qualities for the benefit of human kind. There are legends, ceremonies and offerings during the harvesting of the bark, roots , leaves, wood and the fungus that grows on the birch tree.
The use of the bark spanned the lifetime of an individual , the bark served as a Cradleboard cover when the child was born , and when the person passed on it became a wrapping for the deceased.
The Birchbark can be peeled to any thickness , stored for long periods of time, and regenerated for future use, it is light weight , portable, durable and is very strong, this resulted in its extensive use.
The Northern Cree have used the Birchbark for Lodge coverings, containers for food and medicine and other personal items, hunting gear, fishing gear, for tinder, torches and for artwork, beadwork and quillwork.
The bark also served for documentation purposes as maps and to transmit sacred rites, songs and teachings passed down from generation after generation since time immemorial.
Medicinal teas and ointments were brewed from the trees bark, leaves and twigs, the wood was used to make utensils.
Birchbark Canoes are ideal vehicles for people who depended upon hunting, gathering, and fishing for their survival, to travel the vast waterways this vehicle was perfect for it was easily manuevorable and lightweight.
Traditionally the skills and knowledge required for canoe makers would take years of observation and experience, besides knowing the technical skills needed the Canoemaker had an intimate understanding of the Birchbark and other materials gathered from Mother Earth - such as the various wood, resins, and roots . The Traditions required ceremony and thanksgiving , songs and stories about the Birchbark would be taught from one generation to the next.
The Gathering of materials, the Ceremonies, songs and stories required Family support, it was labour-intensive including the preparations for the Gathering all structured around the strong cultural relationships with Kinship and respect for the land. The Birchbark was gathered during the spring and late summe as the bark was more pliable and easily removed.
There are various uses for the Birchbark and its roots, First Nations believe that the Birch Tree provides strength, safety and security; containers, baskets and other artforms made from Birchbark are highly prized because they make the house safe and secure.
Monday, March 16, 2009
The Dream Catcher
In traditional worldview of the Saulteaux people of the North American Plains believe that the night is full of both positive and negative dreams.
The customary tradition is when a Dream Catcher is hung above or near the place where you sleep, it moves freely in the night and catches the dreams as they drift by.
The good dreams, knowing their way, flow and pass through the opening in the center of the Dream Catcher webbing, meanwhile the bad dreams, not knowing the way, are caught in the webbing and are destroyed at the first light of the morning sun.
Although the Saulteaux people are credited for the origins of the Dream Catcher, many other Indigenous cultures have adopted Dream Catcher Legends as part of their Oral History.
Though the intricate designs and Oral legends differ slightly, the underlying meaning and symbolism is universal and is understood across Indigenous cultures and language barriers.
The customary tradition is when a Dream Catcher is hung above or near the place where you sleep, it moves freely in the night and catches the dreams as they drift by.
The good dreams, knowing their way, flow and pass through the opening in the center of the Dream Catcher webbing, meanwhile the bad dreams, not knowing the way, are caught in the webbing and are destroyed at the first light of the morning sun.
Although the Saulteaux people are credited for the origins of the Dream Catcher, many other Indigenous cultures have adopted Dream Catcher Legends as part of their Oral History.
Though the intricate designs and Oral legends differ slightly, the underlying meaning and symbolism is universal and is understood across Indigenous cultures and language barriers.
Tuesday, November 18, 2008
Extraordinary persistance
Saskatoon, Regina and Prince Albert have grown tremendously with huge numbers of First Nations People coming from all over Saskatchewan as well as other provinces and countries. This diversity continues to grow as people migrate to better futures, better housing and better access to education and work, as this may be a positive change for many, there are certainly negative changes and attitudes that come with it.
Let me tell you a story of this one lady from a Northern Reserve , farther north from Meadow Lake, Saskatchewan, from a reserve called the Waterhen Lake Reserve, it is a Cree Community with little contact with the outside world, a place where much of the children learn Cree as their first language. Life is a difficult challenge for the residents on the Waterhen Lake reserve, much like all First Nations Reserves in Saskatchewan, poverty is abundant and jobs are scarce.
I could possibly use the real name of this determined lady, but I will call her Mary, Mary was born and raised on the Waterhen Lake reserve, speaking Cree and learning the traditional ways of her culture through her Kohkum and Moshum. Mary became a hard working young woman who met and married a nice man from the community. The young couple started a family but soon found out that on a reserve the waiting list for a new house could be many, many years, and with no place to live they both decided to move to Saskatoon where a cousin had moved to the year before. Mary's husband soon found a job in the Industrial area of the city with minimum wages and to make a living with this meagre paycheck, essential items had to be cut from the grocery list. As their son was growing up and was starting school, Mary and her husband could not afford the school costs and the extra activities, this was very discouraging.
Mary spoke Cree fluently, as a result she never completed school and quit altogether in Grade Six on the Dayschool in Waterhen Lake First Nation, she never drove a vehicle so she never got her license.
As there son grew up and started school, Mary decided to go back to school, she began with an Adult Upgrading Course starting with Grade 4 - 6 , than she completed grade 7 - 9 , than finally she completed her 10 - 12 , Mary Graduated in June 2003 with her grade 12 diploma.
With her diploma in hand, Mary entered the First Nations University of Canada in the Social Work Program, and in October 2007, Mary recieved her Social Work degree and now works in a Tribal office in Saskatchewan as one of the directors. Mary also learned how to drive and she got her own drivers license.
Mary has had difficult obstacles to overcome and she has had the determination to fight her own poverty, addictions and racism, but she is an example of how a person can achieve goals and dreams despite negative stereotypes.
Update: Mary continues to work in a director's postition, her husband continues to work in the labour force, and their son is now in junior high school. Mary still speaks Cree fluently, at her meetings she will speak in Cree and will translate for those that no longer want to speak Cree and to those that can't understand.
Let me tell you a story of this one lady from a Northern Reserve , farther north from Meadow Lake, Saskatchewan, from a reserve called the Waterhen Lake Reserve, it is a Cree Community with little contact with the outside world, a place where much of the children learn Cree as their first language. Life is a difficult challenge for the residents on the Waterhen Lake reserve, much like all First Nations Reserves in Saskatchewan, poverty is abundant and jobs are scarce.
I could possibly use the real name of this determined lady, but I will call her Mary, Mary was born and raised on the Waterhen Lake reserve, speaking Cree and learning the traditional ways of her culture through her Kohkum and Moshum. Mary became a hard working young woman who met and married a nice man from the community. The young couple started a family but soon found out that on a reserve the waiting list for a new house could be many, many years, and with no place to live they both decided to move to Saskatoon where a cousin had moved to the year before. Mary's husband soon found a job in the Industrial area of the city with minimum wages and to make a living with this meagre paycheck, essential items had to be cut from the grocery list. As their son was growing up and was starting school, Mary and her husband could not afford the school costs and the extra activities, this was very discouraging.
Mary spoke Cree fluently, as a result she never completed school and quit altogether in Grade Six on the Dayschool in Waterhen Lake First Nation, she never drove a vehicle so she never got her license.
As there son grew up and started school, Mary decided to go back to school, she began with an Adult Upgrading Course starting with Grade 4 - 6 , than she completed grade 7 - 9 , than finally she completed her 10 - 12 , Mary Graduated in June 2003 with her grade 12 diploma.
With her diploma in hand, Mary entered the First Nations University of Canada in the Social Work Program, and in October 2007, Mary recieved her Social Work degree and now works in a Tribal office in Saskatchewan as one of the directors. Mary also learned how to drive and she got her own drivers license.
Mary has had difficult obstacles to overcome and she has had the determination to fight her own poverty, addictions and racism, but she is an example of how a person can achieve goals and dreams despite negative stereotypes.
Update: Mary continues to work in a director's postition, her husband continues to work in the labour force, and their son is now in junior high school. Mary still speaks Cree fluently, at her meetings she will speak in Cree and will translate for those that no longer want to speak Cree and to those that can't understand.
Monday, September 22, 2008
AIM Program - 60's Scoop
Did you know that the Allen Blakeney government appointed people to go onto First Nations reserves to forcebly remove children from their parents, sometimes without the parents knowledge. Just imagine coming home from work and your children are gone!! There is nothing more devastating than finding your children gone, even when you found out where they were, you could not do anything to get them back - if you did chances are you would break the law and chances are you would spend time in jail.
This story among thousands happened all the time to First Nations families, all across the country people still don't know what happened to their children.
" April 1, 1967 was the inaugural date of the program (AIM -Adopt Indian and Metis children) geared to placing Indian and Metis children for adoption. Undertaken as a two-year pilot project to determine the feasability of such placement. AIM was designed to operate in a specific area of the province (the south-east corner), and to provide publicity and follow-up service to communities, groups and interested parties. "-Saskatchewan Department of Welfare, Annual Report 1967 - 1968
I remember one time during the late spring (May 1972)- my cousin was keeping us -she was 17 years old and my youngest brother Roddy was 4 years old , Bert was 6 and I was 8 years old, it was after school and we were instructed by my parents to go to my uncle's house as they had to go into town to sell pickets and get groceries. We decided to take a walk to my Grandma's house just down the road, as we were walking my cousin noticed a bird's nest in the bushes off the road. My cousin decided to climb the tree and told us to wait by the road - she did'nt want us to get our school clothes dirty. As soon as she climbed the tree , out from nowhere a car pulled up beside us. What I noticed was a large picture on the side of the car with fancy royal script and a picture of a crown, when it stopped a man in a tight brown-grey suit stepped out from the passenger side and asked us what our names were and to get into the back seat, the driver never stepped out but he had on glasses and never smiled. My cousin (Dorothy Starchief) came rushing down the tree yelling for us to run - "Ta-pa-sihk Indian Affairs!!!!"("Run away Indian Affairs!!!). The guy in the brown-grey suit took one look at my cousin, got in the car and they drove away , all you could see was the dust in the air. When all this excitement was over it was than that my cousin told us that we could have been picked up by the Indian Affairs and taken away. I always think about this and I often think about the guy in the brown-grey suit, because he was a First Nations man.
Once the children were taken away with just the clothes on their backs, they were taken to the social services, the boys had their hair shaved and the girls had bowl cuts - this was to get rid of lice, their clothes were burned and new ones (usually cast offs) were put on them. Than the Social Services would take a picture of the child and placed an ad in the Star-Phoenix Newspaper (Saskatoon, SK) advertising the child's qualities without mention of the child's history and race. There were whole families that were apprehended and separated, some adopted out of the province and in some cases out of country. (These ads can be found in the Frances Morrison Library Archives -Newspaper microfiche- 1960 - 1985, Saskatoon, Saskatchewan)(there were brochures that were distributed all over the world about the new AIM Program)
It is sad to understand what feelings the parents suffered during these times , many parents died without knowing about their children and many children died without ever knowing thier families again.
This type of forceble adoption and apprehension deserves the same legal practices, apology and payment as the Residential School System as both were developed through the policies of the Canadian Government and Indian Affairs Branch, which devastated the First Nations people and continues to this very day. The policy was designed in conjunction to the assimiliation strategies of the Canadian Government to get rid of First Nations people and their treaty status.
This story among thousands happened all the time to First Nations families, all across the country people still don't know what happened to their children.
" April 1, 1967 was the inaugural date of the program (AIM -Adopt Indian and Metis children) geared to placing Indian and Metis children for adoption. Undertaken as a two-year pilot project to determine the feasability of such placement. AIM was designed to operate in a specific area of the province (the south-east corner), and to provide publicity and follow-up service to communities, groups and interested parties. "-Saskatchewan Department of Welfare, Annual Report 1967 - 1968
I remember one time during the late spring (May 1972)- my cousin was keeping us -she was 17 years old and my youngest brother Roddy was 4 years old , Bert was 6 and I was 8 years old, it was after school and we were instructed by my parents to go to my uncle's house as they had to go into town to sell pickets and get groceries. We decided to take a walk to my Grandma's house just down the road, as we were walking my cousin noticed a bird's nest in the bushes off the road. My cousin decided to climb the tree and told us to wait by the road - she did'nt want us to get our school clothes dirty. As soon as she climbed the tree , out from nowhere a car pulled up beside us. What I noticed was a large picture on the side of the car with fancy royal script and a picture of a crown, when it stopped a man in a tight brown-grey suit stepped out from the passenger side and asked us what our names were and to get into the back seat, the driver never stepped out but he had on glasses and never smiled. My cousin (Dorothy Starchief) came rushing down the tree yelling for us to run - "Ta-pa-sihk Indian Affairs!!!!"("Run away Indian Affairs!!!). The guy in the brown-grey suit took one look at my cousin, got in the car and they drove away , all you could see was the dust in the air. When all this excitement was over it was than that my cousin told us that we could have been picked up by the Indian Affairs and taken away. I always think about this and I often think about the guy in the brown-grey suit, because he was a First Nations man.
Once the children were taken away with just the clothes on their backs, they were taken to the social services, the boys had their hair shaved and the girls had bowl cuts - this was to get rid of lice, their clothes were burned and new ones (usually cast offs) were put on them. Than the Social Services would take a picture of the child and placed an ad in the Star-Phoenix Newspaper (Saskatoon, SK) advertising the child's qualities without mention of the child's history and race. There were whole families that were apprehended and separated, some adopted out of the province and in some cases out of country. (These ads can be found in the Frances Morrison Library Archives -Newspaper microfiche- 1960 - 1985, Saskatoon, Saskatchewan)(there were brochures that were distributed all over the world about the new AIM Program)
It is sad to understand what feelings the parents suffered during these times , many parents died without knowing about their children and many children died without ever knowing thier families again.
This type of forceble adoption and apprehension deserves the same legal practices, apology and payment as the Residential School System as both were developed through the policies of the Canadian Government and Indian Affairs Branch, which devastated the First Nations people and continues to this very day. The policy was designed in conjunction to the assimiliation strategies of the Canadian Government to get rid of First Nations people and their treaty status.
Thursday, June 5, 2008
Monday, December 10, 2007
The Morning Star Blanket
Native American Rugs, Blankets, and Quilts
The best-known native textile art in North America is the weaving of Navajo Indian blankets and rugs. These impressive (and expensive) rugs are still made in a style that was traditional in Mexico and the southwest United States long before the arrival of Europeans: kneeling before a vertical wooden-frame loom and using a shuttle to weave colored threads together into large-scale geometric designs. Originally Navajo and other Southwest Indian blankets were made of hand-spun cotton thread, but after the Spanish brought domestic sheep to the region the people primarily switched to wool. Though Navajo rugs are the most famous weavings in North America, they are certainly not the only one.
Finger-weaving has been important throughout the continent since ancient times, and finger-woven blankets, tapestries, and clothing are still made in many tribes. The chilkat blankets of Tlingit people are one of the finest examples of finger-woven Indian blankets. Seminole sashes and patchwork are another important Indian textile art. A more recent tradition is star quilts or blankets, which originated among the Sioux tribes (Lakota, Dakota, and Assiniboine) and spread throughout the Great Plains.
Quilting was one of many Artwork techniques that Native Americans developed from European traditions and adapted into something unique to their culture. Star quilts are made by piecing a mosaic of cloth diamonds into the shape of the traditional eight-pointed morning star design of the Sioux. Before the evolution of star quilts, traditional Plains Indian Robes were made from painted, quilled and beaded Buffalo hide. When the Buffalo herds were exterminated this artform largely died out, but some Plains tribe artists still make Buffalo robes and blankets today from the hides of animals raised in captivity.
Star Quilts, Star Robes, Star Blankets are made with great care and ceremony, these robes are presented to people that have achieved milestones in their life, during birth, childhood, adulthood, and old age, even during the passing into another world - people are given StarBlankets.
The Star is represented in these robes as it is a sign of new life -every morning the Elders would wake everyone in camp to come and greet the Morning Sun - if you are able to see the Morning Sun give thanks to the Creator for the gift of another day.
The First Nations People of Saskatchewan developed their livelihood dependant on the migrating Buffalo Herds, 95% of the Food, Shelter, Clothing, Ceremonies revolved around the Buffalo - with the dissappearance there had to be a great change.
The best-known native textile art in North America is the weaving of Navajo Indian blankets and rugs. These impressive (and expensive) rugs are still made in a style that was traditional in Mexico and the southwest United States long before the arrival of Europeans: kneeling before a vertical wooden-frame loom and using a shuttle to weave colored threads together into large-scale geometric designs. Originally Navajo and other Southwest Indian blankets were made of hand-spun cotton thread, but after the Spanish brought domestic sheep to the region the people primarily switched to wool. Though Navajo rugs are the most famous weavings in North America, they are certainly not the only one.
Finger-weaving has been important throughout the continent since ancient times, and finger-woven blankets, tapestries, and clothing are still made in many tribes. The chilkat blankets of Tlingit people are one of the finest examples of finger-woven Indian blankets. Seminole sashes and patchwork are another important Indian textile art. A more recent tradition is star quilts or blankets, which originated among the Sioux tribes (Lakota, Dakota, and Assiniboine) and spread throughout the Great Plains.
Quilting was one of many Artwork techniques that Native Americans developed from European traditions and adapted into something unique to their culture. Star quilts are made by piecing a mosaic of cloth diamonds into the shape of the traditional eight-pointed morning star design of the Sioux. Before the evolution of star quilts, traditional Plains Indian Robes were made from painted, quilled and beaded Buffalo hide. When the Buffalo herds were exterminated this artform largely died out, but some Plains tribe artists still make Buffalo robes and blankets today from the hides of animals raised in captivity.
Star Quilts, Star Robes, Star Blankets are made with great care and ceremony, these robes are presented to people that have achieved milestones in their life, during birth, childhood, adulthood, and old age, even during the passing into another world - people are given StarBlankets.
The Star is represented in these robes as it is a sign of new life -every morning the Elders would wake everyone in camp to come and greet the Morning Sun - if you are able to see the Morning Sun give thanks to the Creator for the gift of another day.
The First Nations People of Saskatchewan developed their livelihood dependant on the migrating Buffalo Herds, 95% of the Food, Shelter, Clothing, Ceremonies revolved around the Buffalo - with the dissappearance there had to be a great change.
The Snowman
The winter months are long and cold, children begin to play in the drifts, digging igloos and making snowmen. Back home when I was young there would be times when my younger brothers and I would play in the farmyard and when my parents werent home, we had to look after ourselves.
We played in the snow like other children, but there were restrictions as to how we were to play, partly because our gradparents were very strict about the traditional ways and partly because we believed in the traditions, we were cautioned about the Snowman and what that represented to the First Nation Assiniboine.
The First Nation Assiniboine depended on wild game for food, shelter and clothing, therefore the environment played a major part in the hunting conditions. The large game included Deer, Moose, Elk, Bear and Antelope, other smaller game also provided food and several household items. In the winter the people would follow the big game animals and often the hunting trips would take the hunter far out in the wilderness. In the winter the snow would slow the hunter down because they would fall into the drifts making it dangerous and often deadly especially in snow that was very deep. It is beleived that if the hunter made an image of a man that the snowman would bring cold weather to make the snow hard and easy to walk on. That is why when children make a snowman the old people would order them to break it for it was an invitation for cold weather.
We played in the snow like other children, but there were restrictions as to how we were to play, partly because our gradparents were very strict about the traditional ways and partly because we believed in the traditions, we were cautioned about the Snowman and what that represented to the First Nation Assiniboine.
The First Nation Assiniboine depended on wild game for food, shelter and clothing, therefore the environment played a major part in the hunting conditions. The large game included Deer, Moose, Elk, Bear and Antelope, other smaller game also provided food and several household items. In the winter the people would follow the big game animals and often the hunting trips would take the hunter far out in the wilderness. In the winter the snow would slow the hunter down because they would fall into the drifts making it dangerous and often deadly especially in snow that was very deep. It is beleived that if the hunter made an image of a man that the snowman would bring cold weather to make the snow hard and easy to walk on. That is why when children make a snowman the old people would order them to break it for it was an invitation for cold weather.
Thursday, October 25, 2007
Assiniboine Geneology Mosquito Grizzly Bears Head Lean Man First Nation
During the summer months in my childhood years, the whole family would start to plan the summer with trips to various locations in the province. One of the trips that the family would take is our annual visit to the Cypress Hills on a reserve called The Nekaneet First Nation. This reserve is not a big reserve but it is set in one of the most beautiful environments found anywhere in Saskatchewan and the world, complete with an ecosystem that could only be found in exotic countries.
My Kohkum Grandmother Agnes Starchief was born to Gilbert Mosquito and Wechiyan (Little Girl) in April 1897 in the Eagle Hills into a family of four boys and two girls.The oldest son, Herbert Fish moved to an Assiniboine Reserve in the United States called "Fort Belknap Indian Reservation" located in Montana. John Mosquito moved to the " Nekaneet First Nation" which is a small reserve located in the Cypress Hills of Saskatchewan, Adam Mosquito the youngest of the boys, lived on the "Mosquito GrizzlyBears Head Lean Man First Nation" all of his life, there was one more son but he accidently fell in a well and drowned as a teen. There were two girls born to Gilbert and Wicheyan and were the youngest of the family, they were Agnes Mosquito (Starchief) and Helen Mosquito (Sauve), Agnes married Peter Starchief at the age of 13 and Helen married Alex Sauve from North Battleford.
The Cypress Hills is a beautiful place to visit and we were fortunate to stay on the Nekaneet First Nation with my Kohkum's neices and nephews, who were more than happy to take us on tours within the park. I have many fond memories of the trips we used to take visiting relatives across the country.
My Kohkum Grandmother Agnes Starchief was born to Gilbert Mosquito and Wechiyan (Little Girl) in April 1897 in the Eagle Hills into a family of four boys and two girls.The oldest son, Herbert Fish moved to an Assiniboine Reserve in the United States called "Fort Belknap Indian Reservation" located in Montana. John Mosquito moved to the " Nekaneet First Nation" which is a small reserve located in the Cypress Hills of Saskatchewan, Adam Mosquito the youngest of the boys, lived on the "Mosquito GrizzlyBears Head Lean Man First Nation" all of his life, there was one more son but he accidently fell in a well and drowned as a teen. There were two girls born to Gilbert and Wicheyan and were the youngest of the family, they were Agnes Mosquito (Starchief) and Helen Mosquito (Sauve), Agnes married Peter Starchief at the age of 13 and Helen married Alex Sauve from North Battleford.
The Cypress Hills is a beautiful place to visit and we were fortunate to stay on the Nekaneet First Nation with my Kohkum's neices and nephews, who were more than happy to take us on tours within the park. I have many fond memories of the trips we used to take visiting relatives across the country.
Tuesday, October 2, 2007
First Nations Traditional Medicines - Tobacco
Tobacco - When a person gives Tobacco it is a form of seeking Knowledge, it is a form of seeking advice , it is a traditional way of asking for something that would benefit a person's livelihood. It is proper to present Tobacco to an Elder when you seek advice or a prayer but it is customary that when you go to visit an Elder to take a gift of Tobacco. When times are tough and Tobacco is hard to get than one cigarette will do. The purpose is that when the Tobacco is used during a ceremony, and when it is lit the smoke will carry prayers to the Creator and His Helpers. In all of North America Aboriginal People have a collective understanding about the sacredness of Tobacco.
Tobacco is usually bought in pouches or as cigarettes.
Tobacco is usually bought in pouches or as cigarettes.
The Tipi Circle
First Nations People would generally live in small family groups for most of the year, but during the spring, summer and fall there were plenty of opportunities for several groups to gather and camp in one area. Often the village would consist of a circle of Tipis, and in the old days there was always a single standing tipi in the middle of the circle. The Central Tipi was comparatively larger than the rest, this was the gathering place, the theatre, the story telling place, the classroom, and this was also a guest house. The Gathering Place Tipi would be well maintained by all members of the village, usually the Elderly Men and Elderly Women would make sure that there was enough wood to keep the fires going and there was plenty of robes and blankets to sit on and for guests to use. The tipi was well cleaned and it was everyones responsibility to make sure that this was a place designed to keep everyone comfortable and safe. When the time came for the camp to move to a different location the Gathering Place Tipi would be looked after so that it was the last one to be taken down from the old camp and it would be the first one to be put up in the new location.
The Tipis are always put up in a circle during a camp for protection: much like the Buffalo, Antelope and animals that live in groups, when there is a predator the buffalo would herd the calves into the center and turn and face out to fight.
It is a fool who made his camp outside of this circle.
The Tipis are always put up in a circle during a camp for protection: much like the Buffalo, Antelope and animals that live in groups, when there is a predator the buffalo would herd the calves into the center and turn and face out to fight.
It is a fool who made his camp outside of this circle.
Thursday, September 27, 2007
The Buffalo Society
Members of this society must have scientific knowledge of the behavior of the Buffalo, they would have to know the migratory routes of the herd, the calving of the cows, the Ceremonies, songs, celebrations and other information that would help the Band succeed in the hunting of the Buffalo.
The Buffalo provided a livelihood for the Plains People, as a source for Food, Shelter, and clothing, as well as numerous other uses.
The Buffalo Society membership required the Knowledge of Ceremonial procedures that had to be done exactly as they had been practised since time immemorial, so that the Buffalo Spirit would be appeased and not be angry and stop providing.
Children were identified for mentorship for the Buffalo Society by Elders in the Band, the child or children (often a boy and a girl) would than be taught by members of the society. As a survival tactic, two students would be chosen every year for study just in case one student could not complete training.
The members of the Buffalo Society managed the Buffalo Hunt according to traditional laws as governed by the Creator, the time for the hunt was scheduled around the migrations of the Buffalo, usually during the fall. Band members knew their role in the hunt and obeyed direction of the society. To disobey laws could endanger the whole band and the hunt could be disastrous, there were of course Tribal Police that would ensure that all band members followed rules.
The Buffalo Society have a very important role in the band, this position required yearly ceremonies and yearly sacrifices have to be made. The survival of the Band was dependant on the expertise of the Buffalo Society, the transfer of knowledge to a prospective member was a lifelong learning process.
The Buffalo Society members would have headdresses made from Weasel tails and Buffalo Horns, the hat was worn on special occasions, to own a headdress is equivalent in today's standards to a Doctorate Degree. The Band allowed only one or two people from the band to make the Headdresses - if a person made a headdress without protocol chances are they would be severely punished or in severe instances would be banished from the band.
The Buffalo provided a livelihood for the Plains People, as a source for Food, Shelter, and clothing, as well as numerous other uses.
The Buffalo Society membership required the Knowledge of Ceremonial procedures that had to be done exactly as they had been practised since time immemorial, so that the Buffalo Spirit would be appeased and not be angry and stop providing.
Children were identified for mentorship for the Buffalo Society by Elders in the Band, the child or children (often a boy and a girl) would than be taught by members of the society. As a survival tactic, two students would be chosen every year for study just in case one student could not complete training.
The members of the Buffalo Society managed the Buffalo Hunt according to traditional laws as governed by the Creator, the time for the hunt was scheduled around the migrations of the Buffalo, usually during the fall. Band members knew their role in the hunt and obeyed direction of the society. To disobey laws could endanger the whole band and the hunt could be disastrous, there were of course Tribal Police that would ensure that all band members followed rules.
The Buffalo Society have a very important role in the band, this position required yearly ceremonies and yearly sacrifices have to be made. The survival of the Band was dependant on the expertise of the Buffalo Society, the transfer of knowledge to a prospective member was a lifelong learning process.
The Buffalo Society members would have headdresses made from Weasel tails and Buffalo Horns, the hat was worn on special occasions, to own a headdress is equivalent in today's standards to a Doctorate Degree. The Band allowed only one or two people from the band to make the Headdresses - if a person made a headdress without protocol chances are they would be severely punished or in severe instances would be banished from the band.
First Nations Family Groups
First Nations in Saskatchewan formed in groups called "Bands", these were made of related families, the reason for this is to ensure that everyone was well looked after. Every person had a role that was essential to the survival of the People, from the babies, toddlers, adolescents, adults, to the Elderly, each had to do their part to make sure that the Band could sustain itself.
In each Band an appointed member, (usually recognized at birth,) was to learn from early childhood as to what their contribution would be and what was expected from them once they became adults. The teachings included the Knowledge passed down from the Elders. Different related bands united for ceremonies and during the hunting season which required collective effort.
In each Band an appointed member, (usually recognized at birth,) was to learn from early childhood as to what their contribution would be and what was expected from them once they became adults. The teachings included the Knowledge passed down from the Elders. Different related bands united for ceremonies and during the hunting season which required collective effort.
Monday, September 17, 2007
The Dakotas
"Dakotah" is the proper name for the first nations people who have occupied the Saskatchewan Plains since time immemorial. The name derives from the word "WaDakotah" which means "harmony", " a condition of being at peace with one another and with the Natural World.
According to Traditional Sacred Teachings of the Dakotas; Wakantanka, the Creator gave life to the Dakotas in the Paha Sapa , The Black Hills of South Dakota, from this birthplace the Dakotas have developed a nomadic Lifestyle on the plains of this continent.
The Dakotas believe that kinship is the True Value that keeps this culture alive, as well the gift of the Sacred Pipe from the White Buffalo Calf Woman and the Drum is always treated with respect, so sacred are these values there are ceremonies that are conducted to honour these values. Women do not touch the Pipe or the Drum because of the traditions and sacredness of these lifeways.
The Dakota have always depended on the gifts of Mother Earth and to give thanks for these gifts there are individual ceremonies that are conducted everyday and then there are the communal ceremonies such as Feasts and Giveaways.
In the 18th and early 19th centuries the Dakotas dominated a huge territory which included The Great Lakes in the east to the Missouri River in the West to as far north as the Churchill River to the Rocky Mountains and as far south as New Mexico.
Contact with the Europeans occurred in 1815 and as the years went by the Dakotas were severly impacted by settlers who continued to claim Dakota Traditional territory and the United States Government negotiated land cessions with armed forces and promises of cash and reservations, The Sisseton and Wahpeton Bands were forced to give up their nomadic life and settle onto tracts of Land and become farmers. They were also told to give up their Ceremonial practices, cut their hair and wear suitable farm clothing. Finally they were urged to banish their own spiritual leaders and medicine men and become christians.
In the late summer of 1862 the eastern bands of the Dakotas in Minnesota had not recieved their Treaty committed payments and gifts and the conditions resulting from the transition of a nomadic life to an agricultural life proved to be disasterous to a point of starvation, sickness and despair. The Dakotas became restless and in August 17, 1862, the discontent erupted into a violent revolt against the Americans, thereafter, many members of the bands were incarcerated at Fort Snelling and at Mankato, Minnisota. A Millitary court was convened and as a result 300 Dakota Leaders were sentenced to death by Hanging. President Abraham Lincoln reviewed the convictions and overturned the results and all except 38 , by the end of September the Dakotas were badly outnumbered and resulted in the loss of lives and the survivors began their journey into Canada.
According to Traditional Sacred Teachings of the Dakotas; Wakantanka, the Creator gave life to the Dakotas in the Paha Sapa , The Black Hills of South Dakota, from this birthplace the Dakotas have developed a nomadic Lifestyle on the plains of this continent.
The Dakotas believe that kinship is the True Value that keeps this culture alive, as well the gift of the Sacred Pipe from the White Buffalo Calf Woman and the Drum is always treated with respect, so sacred are these values there are ceremonies that are conducted to honour these values. Women do not touch the Pipe or the Drum because of the traditions and sacredness of these lifeways.
The Dakota have always depended on the gifts of Mother Earth and to give thanks for these gifts there are individual ceremonies that are conducted everyday and then there are the communal ceremonies such as Feasts and Giveaways.
In the 18th and early 19th centuries the Dakotas dominated a huge territory which included The Great Lakes in the east to the Missouri River in the West to as far north as the Churchill River to the Rocky Mountains and as far south as New Mexico.
Contact with the Europeans occurred in 1815 and as the years went by the Dakotas were severly impacted by settlers who continued to claim Dakota Traditional territory and the United States Government negotiated land cessions with armed forces and promises of cash and reservations, The Sisseton and Wahpeton Bands were forced to give up their nomadic life and settle onto tracts of Land and become farmers. They were also told to give up their Ceremonial practices, cut their hair and wear suitable farm clothing. Finally they were urged to banish their own spiritual leaders and medicine men and become christians.
In the late summer of 1862 the eastern bands of the Dakotas in Minnesota had not recieved their Treaty committed payments and gifts and the conditions resulting from the transition of a nomadic life to an agricultural life proved to be disasterous to a point of starvation, sickness and despair. The Dakotas became restless and in August 17, 1862, the discontent erupted into a violent revolt against the Americans, thereafter, many members of the bands were incarcerated at Fort Snelling and at Mankato, Minnisota. A Millitary court was convened and as a result 300 Dakota Leaders were sentenced to death by Hanging. President Abraham Lincoln reviewed the convictions and overturned the results and all except 38 , by the end of September the Dakotas were badly outnumbered and resulted in the loss of lives and the survivors began their journey into Canada.
Tuesday, August 28, 2007
My Moshum and the wagon hunts
In the days gone by, when I was younger about the age of ten , I would go with my Moshum to check the traps. In those days the way we travelled a lot of the time was with a wagon and horses, so my brothers and I would be asked to chase the horses into the corral and we would put the harness on them. Somehow when we mixed up the lines than that would cause trouble for everyone because the lines would tangle up and spook the horses, sometimes they would run. My Moshum used to hunt for a living and did not waste anything from his hunt. My moshum was a great trapper and hunter, my Kohkum was very skilled at cooking and could sew beautiful designs from beads on clothing and pouches. I learned that a person has to learn and do different things for survival and not to concentrate on one thing.
Friday, August 24, 2007
"The Free Spirit People" - Assinboine First Nations
There is so much to talk about when there is an opportunity to visit My Parents , first of all there is the play by play events of the day, than it leads to discussions about the week, the month,and then the events of the years. Eventually the visits become vehicles for travelling through time and back to the days when Mother Earth was able to tend to Her duties in a carefree manner, with the stories you could see that it was what the Western World called a "Paradise".
My Parents are of the fourth generation of the " Free Spirit People", they belong to the Assiniboine of the Eagle Hills. The "Free Spirit People" are a people that did not make contact with the Western World, even though they knew long before contact that there were other inhabitants on Mother Earth. Then there were the people who witnessed Contact and this was the Meeting of Nations, these people were helpful, perhaps too helpful because the First Nations People paid with their lives ; nine out of ten First Nations People would succumb to foreign diseases. Then there were the First Nations People who were being hunted and captured and forced into assimilation by being taken onto reserves and this period was full of hardships, sorrow and sadness, as "Freedom" was taken away. My parents are both Seventy Years Old they are the last of the connection to a past where Language was the most Important tool to survival, they both remember a time when they would meet the Very Old People- the ones that travelled the Plains without any sign of the Western People. My Father, William Starchief can still sing history through ancient songs, while my Mother Mary Jane Spyglass can tell stories of the different geographical markers within the Eagle Hills, as well as most of the Plains, She can tell a story about people travelling through the territory and show you evidence such as Teepee Rings that there was occupation.
It is such an educational time when you travel through time just by listening and eating and drinking Tea, the teachings you are privilaged to hear stay with you forever andwhen you live by these teachings than life becomes a little easier to live.
My Parents are of the fourth generation of the " Free Spirit People", they belong to the Assiniboine of the Eagle Hills. The "Free Spirit People" are a people that did not make contact with the Western World, even though they knew long before contact that there were other inhabitants on Mother Earth. Then there were the people who witnessed Contact and this was the Meeting of Nations, these people were helpful, perhaps too helpful because the First Nations People paid with their lives ; nine out of ten First Nations People would succumb to foreign diseases. Then there were the First Nations People who were being hunted and captured and forced into assimilation by being taken onto reserves and this period was full of hardships, sorrow and sadness, as "Freedom" was taken away. My parents are both Seventy Years Old they are the last of the connection to a past where Language was the most Important tool to survival, they both remember a time when they would meet the Very Old People- the ones that travelled the Plains without any sign of the Western People. My Father, William Starchief can still sing history through ancient songs, while my Mother Mary Jane Spyglass can tell stories of the different geographical markers within the Eagle Hills, as well as most of the Plains, She can tell a story about people travelling through the territory and show you evidence such as Teepee Rings that there was occupation.
It is such an educational time when you travel through time just by listening and eating and drinking Tea, the teachings you are privilaged to hear stay with you forever andwhen you live by these teachings than life becomes a little easier to live.
Thursday, August 23, 2007
Treaty Status Card Black Market
There is a lot of talk when it comes to benefits for First Nations people who hold a status card, especially from people who benefit the most from treaty cards, many people talk about "...How Indians dont pay taxes and that thier tax dollars are being used by the Indians..." .
Well this is what I see as a Treaty Card Holder:
1. First Nations People pay Taxes just as much as the non-treaty card holder - and the tax dollars that Treaty Card holders pay goes right into the pockets of the Government, because Treaty Card Holders will probably never see Tax- Back Dollars every fiscal period. Treaty Card holders cannot under Law claim any GST or PST, unless every receipt of purchase is collected throughout the year, and is not possible for a number of reasons.
2. There a few names for Treaty Card Holders that are used:
"Indian": When people have to pay money to First Nations people, for example
when they have to pay for equity status
"Aboriginal ": When people talk about all Native people and would like to create
jobs especially when applying for grants
"First Nations": When People need something from the reserves or native business
....There are more names but I cant write them here.
3. Non-Treaty people will pick up Treaty Indians anywhere and take them to a Band
controlled store, give the Treaty Indian money and ask him to buy Cigarettes and Gas at a cheaper price and often times the Treaty Indian will be asked to find his way home with nothing.
4. There is a family of White people on my reserve who have always worked for the band as far back as I can remember, one of them was working at the Band Office as a Band Membership Clerk and she made Treaty Cards for herself and some of her relatives, this is to get tax breaks.
5. The treaty card comes with a number assigned to native people.
Around the country non -status people are beginning to claim Aboriginal Heritage as a way to get equity money from the government - some people are calling themselves "Metis" or "non-status" just to dip into the Education Dollars, housing or other benefits allotted for Aboriginal People.
The Treaty Card is fast dissappearing into history and now it is worth just about the same as the paper it is written on, pretty soon it will end up in a museum display case with the words " ...as long as the Sun shines, the grass grows and the rivers flow..."
Well this is what I see as a Treaty Card Holder:
1. First Nations People pay Taxes just as much as the non-treaty card holder - and the tax dollars that Treaty Card holders pay goes right into the pockets of the Government, because Treaty Card Holders will probably never see Tax- Back Dollars every fiscal period. Treaty Card holders cannot under Law claim any GST or PST, unless every receipt of purchase is collected throughout the year, and is not possible for a number of reasons.
2. There a few names for Treaty Card Holders that are used:
"Indian": When people have to pay money to First Nations people, for example
when they have to pay for equity status
"Aboriginal ": When people talk about all Native people and would like to create
jobs especially when applying for grants
"First Nations": When People need something from the reserves or native business
....There are more names but I cant write them here.
3. Non-Treaty people will pick up Treaty Indians anywhere and take them to a Band
controlled store, give the Treaty Indian money and ask him to buy Cigarettes and Gas at a cheaper price and often times the Treaty Indian will be asked to find his way home with nothing.
4. There is a family of White people on my reserve who have always worked for the band as far back as I can remember, one of them was working at the Band Office as a Band Membership Clerk and she made Treaty Cards for herself and some of her relatives, this is to get tax breaks.
5. The treaty card comes with a number assigned to native people.
Around the country non -status people are beginning to claim Aboriginal Heritage as a way to get equity money from the government - some people are calling themselves "Metis" or "non-status" just to dip into the Education Dollars, housing or other benefits allotted for Aboriginal People.
The Treaty Card is fast dissappearing into history and now it is worth just about the same as the paper it is written on, pretty soon it will end up in a museum display case with the words " ...as long as the Sun shines, the grass grows and the rivers flow..."
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