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New Alberta Curriculum. Alberta Treaties

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Thunder is an unprecedented intersection of immersive experience, indigenous stories, and language learning and preservation. Designed as a Blackfoot language learning tool, Thunder VR is adapted from the Thunder Blackfoot graphic novel. The story chronicles the journey of a man who lost his wife and must travel a great distance to challenge the powerful spirit, Thunder Ksiistsikom to get her back. On the way he encounters Elders, animals of the land, and Raven who all provide him with the gifts and wisdom he will need to confront Thunder. Each challenge requires the player to learn Blackfoot power words in order to continue forward, bringing them closer and closer to their final confrontation with the great Thunder spirit. But not everything is as it seems. In addition to learning a new set of Blackfoot words, the player will discover the truth of Thunder Ksiistsikom.

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Ninastako Cultural Centre | First Nations Learning Resources | Stand Off, AB

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Ninastako Cultural Centre Ninastako (NCC) is a member of the First Nations’ Confederacy of Cultural Education Centres. Ninastako was established in 1969 and served initially to provide Blackfoot classes in a language lab in St. Mary’s Residential School.

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Napi and the Dogs — Building Brains Together

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Traditional Blackfoot stories as told by Carl Brave Rock.

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Napi Kii Imitaa: Napi and the Dogs | Treaty 7 Storytime (Read Aloud)

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Old Man (Napi) and the Great Spirit story | PBSP

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Treaty 7 Puppet Storytime | "Napi and the Wolves" by Jason Eaglespeaker

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Indigenous peoples have strong storytelling traditions. Histories, stories, and religious rites were/are passed from the memories of one generation to the next through the spoken word. The worldview of Native people is intricately woven into the fabric of language and ways of speaking. The oral tradition connects past, present, and future and tightens tribal and familial bonds. These oral traditions can provide moral lessons for children on how to behave; they can communicate creation stories, cultural beliefs, and personal, family, or tribal history and experiences. Creation stories are often sacred and only told through the oral tradition.

Oral traditions are a form of shared history in specific Native communities and are a source of historical knowledge. American Indians employed a variety of methods to record and preserve their histories. Native Americans of the Northern Great Plains region recorded their histories through pictographic paintings on bison hides called winter counts. Winter counts were preserved by keepers, who painted the images and served as storytellers. Winter counts are only one example of how Indigenous knowledge is sustained and shared. Storytelling is an integral part of traditional Native education systems. Stories develop listening skills, memory, and imagination, and they support social and emotional learning to develop the whole child.

Language loss was part of the systemic destruction or assimilation of Native peoples. Some languages have vanished completely, while many others are weakened. Elders believe if the language is lost, the people will be, too. Teachers, elders, and linguists have been working to capture Native speech in written form, through online classes, and in language-school "nests" as ways to pass on the languages-and cultures-to younger generations.

Today, many Native artists, illustrators, authors, and poets use books and prose to share contemporary experiences with the world. We encourage the use of storytelling in your classroom through invited presenters, videos of Native stories from the community itself, or through books by Native authors.

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Native Knowledge 360°-Celebrating Native Cultures Through Words: Storytelling and Oral Traditions

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NK360° Use the Helpful Handout Storytelling and Oral Traditions: Celebrating Native Cultures through Words as an introduction to the rich tradition of Native American stories and their role within Native communities. #NK360

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The Métis, like other Indigenous peoples, pass their histories, legends and family remembrances down through the Oral Tradition. Throughout the Métis Nation Homeland, the intergenerational transmission of culture occurred through the Oral Tradition, usually through Elders or the "Old People" as they are traditionally known.

Probably the best known aspect of the Oral Tradition is the telling of stories.

All traditional Indigenous stories, including Métis ones, generally have non-linear narratives and, unlike European stories, many of them have no real beginning, middle or end. Métis stories are often ongoing and can be carried over through time. The stories are layered and have multiple meanings, so people of varying ages will be left with different interpretations. Valuable life lessons are taught in the Métis Oral Tradition. For instance, a story about gluttony may be told through a humorous Wiisakaychak (trickster) story.

The Métis Oral Tradition is rooted in spirituality. Creation stories of how things came to be are usually told as trickster stories. Roogaroo (werewolf) or li Jiyaab (the Devil) stories are told so children do not forget their spiritual obligations to the Creator.

Traditional Indigenous cosmologies are kept alive through the telling of these stories. The Métis Oral Tradition has retained a spiritual aspect from its Algonquian ancestral cultures - Cree and Ojibwa - through these stories. In addition, traditional prayers and the giving of thanks in Métis heritage languages are handed down to families and are told only on very specific occasions. Some narratives in the Oral Tradition are considered sacred and are told only at certain times, and only to specific people.

The stories are layered and have multiple meanings...

The Métis Oral Tradition has been important in delineating kinship networks and genealogies. Before printed genealogies, this body of family knowledge and kinship connections prevented close relatives from marrying. Keeping an oral record of all the families and community relations was usually a task given to older women. This information was also useful because it outlined the trapping, fishing, hunting and plant harvesting grounds for medicine of various families.

Over the generations, the Oral Tradition has been vitally important in ensuring the survival of families. For instance, narratives in the Oral Tradition taught where food was located, how to harvest it, and how to prepare and eat it. This knowledge could be as diverse as where to dig for wild turnips ("navoos" in Michif) or the best time to hunt game animals. The Oral Tradition was also integral in maintaining Métis identity and group cohesion. In particular, stories relating to bison hunting, the Battle of Seven Oaks (1816), and the Battle of Grand Coteau (1851) connected listeners to their ancestors' efforts to maintain their status as a self-sufficient, independent Indigenous nation.

The Métis Oral Tradition continues today in our print-based society, with stories being adapted into novels, poetry, art and film. Of course, Métis people still tell stories and pass along teachings through the Oral Tradition. Traditional knowledge within the Métis community has never been fully catalogued and continues its intergenerational transmission through oral expression, although this process has been greatly disrupted by societal pressures and forced assimilation policies such as residential schools and the Sixties Scoop.

The story of the trickster illustrated by Carrie Saganace, from her graphic novel Stories of Our People

Métis Stories

Métis stories - lii koont and lii atayoohkaywin (legends and fairy tales) and lii zistwayr (stories) - seamlessly blend Cree, Ojibwa and French-Canadian traditions. These two different spheres - a rural French/Catholic one and a Woodlands/Plains Algonquian one - have been fused into one Métis storytelling tradition. However, while Métis stories clearly derive from these traditions, they have different meanings, they have evolved to meet Métis needs, and they express a distinct Métis worldview.

Traditional Métis stories include narratives about malevolent spirits that transgress against the Creator and society, as well as trickster-based creation or morality stories. Trickster stories are often humorous. These are generally creation stories and closely follow the oral narratives in the Cree and Ojibwa languages. The Métis tricksters - Wiisakaychak, Nanabush, and Chi-Jean - are essentially good characters who have very human foibles, including gluttony and selfishness. They serve as the Creator's intermediaries to humans, and their adventures explain the workings of the natural environment. There are also stories about magical little people (li p'tchi mound or ma-ma-kwa-se-sak), lake monsters, the boogeyman or boogeywoman (Kookoush and La Veille de la Carême), the northern lights (lii chiraan), tall tales and fairy tales.

Métis stories grow darker with li Jiyaab (the Devil), li Roogaroo, Whiitigo, and Paakuk. The Métis werewolf, the Roogaroo, emerged from two traditions: the French-Canadian werewolf (loup-garou) and the Cree shape-shifter. Roogaroos can turn into black dogs, pigs, horses and bears, and are usually bad people who turn their backs on God. Roogaroo stories were told to ensure that youth behaved themselves, particularly during Lent. Whiitigos and Paakuks, Pakahk or Pakakosh are malevolent beings. Whiitigos, also known as Wehitigos, Whitakos or Windigos, are giant cannibalistic monsters with skeleton bodies and monstrous white heads. Also known in Michif as "Kaamoowachik" (cannibal spirit), they represent the omnipresent danger of starvation in hunting and gathering cultures. There can also be human Whiitigos - people who do bad things and are possessed by a malevolent spirit. Paakuks/Pakahks/Pakakoshs are emaciated flying skeletons that represent disease. During lonely evenings, they delight in spooking unsuspecting people with their demonic laughter.

Ed and Harrie St. Pierre at Batoche, Sask.

In many traditional Métis stories there is a Catholic component, as shown with the characters li Jiyaab (the Devil) and li Roogaroo. Li Jiyaab can manifest himself upon unsuspecting people as a tall handsome stranger who visits country dances and mesmerizes all the young women with his mysteriousness, impeccable dress and good looks. The black dog is also considered a Roogaroo by many Métis storytellers. Li Jiyaab can trick people to steal souls or he can play simple tricks such as spoiling milk. This interpretation of the Devil is a mix of Catholic doctrine and folk Catholicism that sees the Devil as a bad-mannered trickster.

Métis stories are not "make-believe." They are an integral component of the Métis worldview. The Elders or Old People, moreover, believe them to be true. Stories also have an undercurrent of truth and shouldn't be easily dismissed as myth or superstition. Finally, stories are important to the Métis storytellers because they connect the storyteller to their Elders, ancestors and language. A word of caution should be noted to all those interested in Métis stories: they should be treated with respect. The Elder or storyteller who is sharing the story is doing so for a specific reason and not just for entertainment purposes. If you retell a Métis story, you must obtain the permission from the storyteller who told it to you. Not obtaining permission is a grave offence.

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The Métis, like other Indigenous peoples, pass their histories, legends and family remembrances down through the Oral Tradition. Throughout the Métis Nation Homeland, the intergenerational transmission of culture occurred through the Oral Tradition, usually through Elders or the "Old People" as they are traditionally known.

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The Importance of Indigenous Oral Traditional Storytelling: Part 2

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The Importance of Indigenous Oral Traditional Storytelling: Part 1

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SHARING THROUGH STORY focuses on the power of story, through literacy supports, literature and storytelling resources.

Indigenous cultures share stories in many ways - orally, in song, in drumming, with pictographs, and through medicine wheels and tipi rings. Traditionally, stories are told by elders - known as Knowledge Keepers or Historians in some nations - as well as community members who have earned the title of Storyteller.

In classrooms, storytelling creates a climate that is responsive to the individual needs of the classroom while making connections to prior and new learning. Through storytelling in its many varied forms, teachers provide analogies or connections to ideas that students can understand, so that learning is meaningful and transformative.

A collaborative partnership between Northlands School Division, Edmonton Public School Division and Alberta Education developed the Literacy Seed Kit. The 76-book collection was created as a travelling classroom library to support the need for culturally relevant resources. Like a seed, it is meant to grow and expand depending on local conditions. The collection contains fiction and non-fiction books in a wide range of genres.

The Indigenous Literature Kit: Growing Our Collective Understanding of Truth and Reconciliation is a collaborative professional learning project developed by Greater St. Albert Catholic Schools and the St. Albert-Sturgeon Regional Collaborative Service Delivery region, and supported by the Edmonton Regional Learning Consortium. This kit is a professional learning resource that supports educators to grow in their collective understanding of Truth and Reconciliation. The project started with titles from the Literacy Seed Kit and added new titles that advance First Nations, Métis and Inuit foundational knowledge.

This two part webinar series is about the book Fatty Legs, which includes meeting the author of the book and her mother-in-law (about whom the book is about) and a teacher who has used the book with her grade seven classroom. You will learn about the origin of the book and how it can be used to support student learning about the topic of residential schools.

This series was designed to help K-12 teachers delve into how they can infuse Indigenous texts in their classrooms in meaningful and respectful ways. Teachers will appreciate the Q&A format, age-appropriate literacy strategies and children's Indigenous book recommendations. This set of materials can be used for self-study or can be used in a larger professional learning context.

In an effort to support the infusion of Foundational Knowledge across the curriculum, ARPDC consultants along with Tłı̨chǫ Dene Author, Storyteller, Educator Richard Van Camp collaborated on this project.

The Power of Storytelling

The Importance of Storytelling

Learn how storytelling, a traditional way of sharing the culture and values of a community, remains a valuable teaching tool for today.

Length: 6 minutes 5 seconds
Click here for the Learning Guide

Storytelling: Understanding Who We Are

Tap into the power of stories to engage students and help them better understand themselves and the human condition. This video explores the central role that stories hold in First Nations, Métis and Inuit world views, and how stories reflect our universal experience.

Length: 6 minutes 21 seconds
Click here for the Learning Guide

Storytelling: Its Many Forms

Learn how the different forms of storytelling give students channels for expressing their voice and connecting to culture. This video features First Nations, Métis and Inuit artists, educators and scholars sharing their perspectives of how the tradition of storytelling permeates their cultures and world views.

Length: 5 minutes 11 seconds
Click here for the Learning Guide

Find out more about Photovoice as a participatory action research method that employs photography and group dialogue as a means for marginalized individuals to deepen their understanding of a community issue or concern, as well as a student example from Edmonton Public Schools.

The Kanai Photovoice Project provides a report about a research project conducted in the spring of 2011, when representatives from Ever Active Schools and the Manitoba Institute of Child Health evaluated the voice of students in an Aboriginal community (Kaniai). The researchers used three separate qualitative methods (photovoice, focus group discussions, one on one interviews) to assess the perceived barriers and facilitators to a healthy school environment in their community. The report outlines results, key findings and recommendations.

More Resources that Share Stories

The "Mark of the Métis" was created to preserve the rich history and cultural traditions of the Métis people of northern Alberta. The stories of 104 elders who have lived and worked in the area are captured through interviews conducted by the Fort McMurray Métis Local 1935. The Elders tell their stories in their own terms and in their own unique meaningful ways. Storytelling is a traditional way of the Métis, passing knowledge and customs on through generations. The stories told will preserve this cultural heritage for Métis youth, providing them the opportunity to grow up confident and secure with a true sense of belonging to a strong Métis community.

This Indigenous and Northern Affairs website shares and encourages learning about Indigenous peoples, history and culture through stories and activities.

Jason Ohler explores how oral and written storytelling, as well as storytelling using digital and art skills, are involved in the creation of digital stories, and how all these literacies and forms of storytelling can reinforce each other.

Resources Proudly Developed By:

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Sharing through Story - Empowering the Spirit

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Indigenous cultures share stories in many ways - orally, in song, in drumming, with pictographs, and through medicine wheels and tipi rings. Traditionally, stories are told by elders - known as Knowledge Keepers or Historians in some nations - as well as community members who have earned the title of Storyteller.

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Stories Told Are a Culture Shared: A Documentary on Storytelling in Indigenous Cultures

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Indigenous Oral Histories and Primary Sources

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Oral histories play an integral role in Indigenous cultures. They transmit important histories, stories and teachings to new generations. Oral histories —…

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Métis Education Resources - Rupertsland Institute

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Rupertsland Centre for Teaching and Learning (RCTL) proudly offers a large selection of Métis Education Resources for lifelong learning.

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Metis Facts Did You Know Métis Backgrounder 10 Important Things About a Métis Sash Count to 10 the Métis Way I'm Metis Colouring Book Bringing Métis Childrens Literature to Life - Teachers Guide First Nations Métis Inuit Presence in Rainbow Schools Métis Residential School Experience Forgotten Residential Schools TRC The Métis Experience MNGV Métis Post-Secondary Student Handbook Louis Riel Day Information

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Intelligent search from Bing makes it easier to quickly find what you’re looking for and rewards you.

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Each year on November 16, people across Canada pay tribute to the Right Honourable Louis Riel by holding a commemorative ceremony on the date of his execution. In Alberta, the week surrounding November 16 is known as Métis Week.

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The Virtual Museum of Métis History and Culture

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In traditional Métis society, education was informal and was passed down to youth from the Elders or the “Old People”. This form of education centred on resource extraction and how to make a living off of the land. Since bison were at the centre of the Métis economy during the golden age of the Métis Nation (1816-1869), this hardy animal is a fitting symbol of traditional Métis education. Métis youth would have learned from their Elders the many useful and lifesaving applications, which this one animal provided to their entire society. This section contains all learning resources commissioned for the Virtual Museum, in addition to many of the Gabriel Dumont Institute’s proven educational resources from the past.

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RLI’s Education Team has developed engaging lesson plans based on the Five Foundational Knowledge Themes. Educators have the opportunity to build their foundational knowledge while delivering Métis content through lessons that reflect promising practices.

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Music & Dance

Discover how music and dance shape Métis culture and tradition.

The sound of the fiddle is the heartbeat of the Métis. In this learning package students will observe the most famous dance of the Métis, La Jig di la Rivyayr Roozh - Red River Jig. Students will learn to demonstrate the Métis value of perseverance through trying a unique dance and learning new steps.

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Music & Dance Discover how music and dance shape Métis culture and tradition. The sound of the fiddle is the heartbeat of the Métis. In this learning package students will observe the most famous dance of the Métis, La Jig di la Rivyayr Roozh ­- Red River Jig.

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The Virtual Museum of Métis History and Culture

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Gabriel Dumont Institute of Native Studies and Applied Research Virtual Museum of Métis History and Culture

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Celebrating Métis Week in Your Classroom - Learning Bird

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Are you looking for resources to discuss Métis Week in your class this year? Learning Bird has some great ideas for Métis Week.

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Beyond Penguins and Polar Bears - Just another Sites.EHE site

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INUIT GAMES

Inuit games played by children built the physical and mental skills needed for hunting and survival in the Arctic. The games required little or no equipment and often stressed physical strength, endurance, agility, and tolerance of pain. A few examples of traditional games include:
One-Foot High Kick and Two-Foot High Kick
In the high kick, a target (such as a bone or a piece of fur) is suspended at a given height. A player begins in a standing position, with both feet together, and jumps up to kick the hanging target with one foot, landing on the same foot that kicked the target. The player must maintain his balance on landing. All players attempt to kick the target in the same way, completing the first round. Players who do not successfully kick the target are eliminated. For the second round, the target is raised a few inches. Rounds are continued until one player remains.

Watch video of the One-Foot High Kick and a 94 inch Two-Foot High Kick below.

One-Foot High Kick

View this video within the YouTube web site.

Two-Foot High Kick

View this video within the YouTube web site.
Alaskan High Kick
The Alaskan High Kick is similar to the One- and Two-Foot High Kick in that the objective is to kick a hanging target. However, in this game, the player holds one foot with one hand, balances on the other hand, and then extends the other leg up to kick the target.

Watch video of the Alaskan High Kick from the 2007 Native Youth Olympics:

Watch this video within the YouTube web site.
Knuckle Hop
In this game, the player takes a pushup position with his hands in fists so that all upper body weight is placed on the knuckles. The player then lifts up his legs and bounces forward on his fists and toes. The player who goes the furthest distance wins.

Watch video of the Knuckle Hop event at the World Eskimo-Indian Olympics in 2006.

Watch this video within the YouTube web site.
Ear Pull
This game tests competitors' ability to endure pain. Two players sit on the floor facing each other. A loop of leather cord is strung between two of the players' ears. Players then use their ear to pull on the cord until the cord comes free or the other player quits from the pain. This event can cause bleeding and some players require stitches. Some Arctic competitions have removed this event due to safety concerns.

Watch women compete in the ear pull at the 2007 World Eskimo-Indian Olympics in Anchorage, Alaska.

Watch this video within the YouTube web site.
Blanket Toss
The blanket toss originated as a way for hunters to be able to see across the horizon but is now conducted for entertainment. Thirty or more people form a circle, holding the edges of a large skin or blanket, and toss a person into the air as high as possible. The object is to maintain balance and return to the blanket without falling over.

Watch video of the blanket toss at the 2006 World Eskimo-Indian Olympics.

Watch this video within the YouTube web site.

Today, Inuit children continue to learn and play these games - both for the development of needed skills and for competition. The Native Youth Olympics, a yearly competition held in Alaska for students in grades 7-12, the Arctic Winter Games, an annual circumpolar competition, and the World Eskimo-Indian Olympics are just three examples of highly visible events that include traditional Inuit games.

INCORPORATING INUIT GAMES IN YOUR CLASSROOM

While some traditional games like the ear pull and blanket toss are not suitable for the classroom, others can easily be incorporated into a lesson or unit on Inuit culture. Stage your own competition in your classroom - or just have students try some of the games and discuss how they might build useful skills for Arctic living. You might set up stations in your classroom or the gym or even plan a collaborative lesson with your school's physical education teacher. Providing reflection questions and following the games with a class discussion or writing prompt will help students get the most out of the activity.

Traditional Inuit Games
The Inuit people of the Arctic developed games and sports that often included skills needed to survive in the harsh environment. The web site includes instructions and pictures of eight traditional games.

Traditional Inuit Games Lesson Plan
A lesson plan that incorporates eight traditional games.

One World Classrooms: Inuit Games
Browse descriptions and view pictures of students playing traditional games.

Inuit Games
Background information, illustrations, and photographs of artifacts used in traditional Inuit games.

Inuit Games
Background information, illustrations, and photographs of artifacts used in traditional Inuit games.
This article was written by Jessica Fries-Gaither. For more information, see the Contributors page. Email Kimberly Lightle, Principal Investigator, with any questions about the content of this site.
Copyright October 2009 - The Ohio State University. This material is based upon work supported by the National Science Foundation under Grant No. 0733024. Any opinions, findings, and conclusions or recommendations expressed in this material are those of the author(s) and do not necessarily reflect the views of the National Science Foundation. This work is licensed under an Attribution-ShareAlike 3.0 Unported Creative Commons license.

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Arctic Survival Skills: Traditional Inuit Games - Beyond Penguins and Polar Bears

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This article describes several traditional Inuit games and provides background information and resources for incorporating them into a lesson or unit on Inuit culture.

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Since time immemorial, Inuit have lived and thrived in Inuit Nunangat, our homeland encompassing 36 per cent of Canada's landmass and 50 per cent of its coastline. Inuit Nunangat as a geographic and political space is largely unknown to most Canadians. In this time of reconciliation, we as Inuit are forcefully reclaiming our proper place as an Indigenous people in Canada by asserting Inuit self- determination through our language, our place names and our history.

Our ancestors were ingenious and inventive, prospering in an environment that many outsiders have unfairly characterized as bleak and inhospitable. Today, Inuit culture and society remain dynamic and resilient: our language, Inuktut, is one of the strongest Indigenous languages in Canada by proportion of speakers, with the majority of our population reporting the ability to speak the language; our people have made lasting and deepening imprints nationally and internationally in the arts; and through political activity Inuit leaders have changed the map of Canada and influenced the manner in which the federal government works with Indigenous Peoples. We have also maintained our vital connection to the land, streams, lakes and seas and all things within them.

However, we also have challenges as a people and society. The colonization of Inuit Nunangat took many forms between the 18th and early 20th century and this colonization by way of traders, missionaries, whalers and government was the genesis for a range of social and economic challenges that too many Inuit are still struggling with today. Inuit are a largely patriotic people who are proudly Indigenous but are also proud Canadians, yet we are still fighting to enjoy the same human rights enjoyed by the majority of our fellow Canadians.

We have significant work to do. Inuit have helped shape Canada geographically and politically into a more pluralistic society. Our distinct language and culture must continue to thrive in our homeland and wherever Inuit live in this country. We have the right to continue to exist and self-determine the future of our people on our terms. Achieving this goal relies on a shared understanding among our fellow Canadians that the outcome has been and will continue to be a stronger and more vibrant Canada. We also have the right to describe ourselves and our homeland through our language and our world view. This project contributes to the achievement of this goal.

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Since time immemorial, Inuit have lived and thrived in Inuit Nunangat, our homeland encompassing 36 per cent of Canada's landmass and 50 per cent of its coastline. Inuit Nunangat as a geographic and political space is largely unknown to most Canadians.

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Teaching Resource Centre - National Centre for Collaboration in Indigenous Education

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NEW!! Watch the 'virtual guide' to the Teaching Resource Centre: "Weaving Indigenous Education into Your Practice: A Teacher's Resource Guide" Click here. Welcome! The educational resources you find here are for Indigenous and non-Indigenous educators teaching students and learners of all ages. Here, you will find: Lesson plans developed with an Indigenous perspective for [...]

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Urban Inuit Knowledge Centre

Urban Inuit Knowledge Centre 2022-01-17T13:23:26-05:00

The Tungasuvvingat Inuit Urban Inuit Knowledge Centre is a collection of urban Inuit teachings, conversations and observations for urban Inuit across Ontario. Learn answers to your questions about urban Inuit in Ontario. Visit www.tiontario.ca and learn more inside the Urban Inuit Knowledge Centre for more videos and teachings.

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Urban Inuit Knowledge Centre - Tungasuvvingat Inuit

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The Tungasuvvingat Inuit Urban Inuit Knowledge Centre is a collection of urban Inuit teachings, conversations and observations for urban Inuit across Ontario.

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Orange Shirt Day (Elementary) Activities 

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Orange Shirt Day (Elementary) Activities 

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From the Twinkl website- Elementary Orange Shirt Day activities

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Orange Shirt Day Activities from Twinkl (Elementary)

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A presentation suitable for Elementary students explaining Residential Schools

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Elementary Orange Shirt Day activity (French version included)

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Updated link for Nat Parks "Create Your Own Winter Count"

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Updated link for Nat Parks "Create Your Own Winter Count"

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Buffalo Robe Template
NPS Photo

Winter counts are records of history for many American Indian tribes. Northern Plains tribes used winter counts extensively. A year typically went from the first snowfall to the next year's first snowfall. Elders would come together and discuss things that happened throughout the year. They would choose one event that was a reminder of the year, and that was the image painted as a pictograph on the hide.

The keeper of the hide had the duty to remember the stories of each year painted on the hide in order to remind the people of what had happened. This is known as an oral history. Events weren't in a written language, each pictograph represented an event that someone recounted and passed down.

How to make your own winter count

To make the Buffalo Robe:

Print and cut out the buffalo hide, you can use construction paper, craft paper or any paper you wish, or

Download the image and use a computer program like paint to make a digital winter count, or

Draw your own buffalo robe and make your winter count.

Decorate the hide with a specific or special event during the year.

Think about what was the most important event in your life, your family's life, and in your community in the past year.

Why was it so significant? Who was affected by it?

How will you create one pictograph to describe that event? What elements need to be in the pictograph to memorialize the event, so in 100 years someone would understand and remember the event you chose.

Share your Winter Count on our Facebook page!.

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Create Your Own Winter Count (U.S. National Park Service)

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Winter counts are records of history for many American Indian tribes. Northern Plains tribes used winter counts extensively. A year typically went from the first snowfall to the next year's first snowfall. Elders would come together and discuss things that happened throughout the year.

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BLACKFOOT TERRITORY Through stories SPOMITAPIKSI Waterton PAAHTÓMAHKSIKIMI Paahtómahksikimi It is a descriptive name, about a lake created by water flowing from ice forming in the middle of the mountains and flowing into prairie. Sacred lake within the mountain. Cultural Centre A

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Moose Hide Campaign 2024 - Middle and High School (6-12)

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Moose Hide Campaign 2024 - Middle and High School (6-12)

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Moose Hide Campaign Day - Middle and High School (6-12) resource

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Moose Hide Campaign 2024- Elementary Resources

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Moose Hide Campaign 2024- Elementary Resources

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Indigenous Dwellings: Grade 7 Structures & Forces

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Indigenous Dwellings: Grade 7 Structures & Forces

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Indigenous Dwellings Accomodations as diverse as the land What's a Pit House? Pit House Traditionally, the Nlaka’pamux, Secwépemc, and Upper Nicola people wintered in permanent winter homes called “pit houses". Summer homes were portable lodges that resembled teepees. A pit house

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Immistsiihkiitaan 'grease-baked goods' Instructions 1. Wash hands 2. Combine flour, baking powder, salt in mixing bowl with a whisk. 3. Add water to mix. 4. With large spoon, scrape sides of bowl until all flour is wet. 5. Flour counter surface. 6. Shape fist-sized portion of

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Importance of the Buffalo- Past and Present (1)

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Use Rudy Black Plume's art work to inspire artwork about the Buffalo

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How did Isabella Kulak bring about change within our local and national community?

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National Ribbon Skirt Day January 4 (January 11th for Lethbridge School Division) Who can wear a ribbon skirt? Who can wear a Ribbon Skirt? Traditions and protocols vary between families and nations For some, Ribbon skirts are ceremonial wear Want to wear one and you are not What

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ELA 7 Storytelling using Blackfoot Winter Counts

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Winter Counts
"These winter counts are doorways, and when opened, they reveal stories of warfare, leadership, victories, and disasters of the Blackfoot people."

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Winter Counts "These winter counts are doorways, and when opened, they reveal stories of warfare, leadership, victories, and disasters of the Blackfoot people." What are they? "A winter count is a record or calendar. The Blackfoot people kept a physical record where, at specific A

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Asset Library Colors Frames 01 03 Shapes 02 Assets 05 Dividers 03 Long Title Short Title Subtitle Subtitle ORAL Subtitle Subtitle Long Title "We are the Blackfoot people and this is our story. It is the story of how our traditions and values were given to us by Creator and other

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Learn the Blackfoot legends of Pleiades & The Big Dipper and how these legends are connected to Blackfoot tipi designs.

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The Blackfoot & The Night Sky Long before European settlers arrived, native people had learned to organize their life and activities around the cyclic motions of celestial bodies. Spomi-tapi-ksi, or Sky Being, stories "guided native people through life and defined the seasons.

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Grade 8: Density & Temperature

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Social Studies Idea!

Potlatch is a cooperative game for 3-6 players that abstractly simulates a shared economy, i.e., gift-giving

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Indigenous Perspectives in STEM Resource List

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Indigenous Perspectives in STEM Resource List

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Forests and Trees Idea!

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There are many tricksters in Indigenous stories! Many trickster stories have a coyote or raven as their trickster because they’re usually considered to be clever creatures. Tricksters usually move easily between our world and the spirit world. They can appear as animals, humans or even rocks!

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Have you ever heard a trickster tale? | Articles | CBC Kids

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Have you ever heard a trickster tale? | Articles | CBC Kids

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Learn about some of the trickster folktales and understand why there are tricksters.

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All My Relations:  Celebrating the Indigenous Peoples of Canada

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All My Relations:  Celebrating the Indigenous Peoples of Canada

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Cross curricular lessons and activities to support learning of First Nations People, the Metis People of Canada, Residential Schools, and rhythm, written by Sherryl Sewepagaham who is of Cree-Dene ancestry from the Little Red River Cree National in northern Alberta.

http://naccna-assets.s3.amazonaws.com/final_version_all_my_relations_eng_for_online_posting.pdf

Audio and Video Tracks for Teacher Guide https://www.youtube.com/playlist?list=PL90GqA5xhozrxBiFsUvYoQ54QtH-qDzMB

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Guest curator Ira Provost will explain the significance of his winter count and discuss his songs that are featured in the exhibit in this online presentation.

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Piikanikoan: Living under a Blackfoot Sky: A Modern Winter Count.

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Contextualization and making connections to the experiences of learners are powerful processes in
developing mathematical understanding. This can be particularly true for First Nations, Métis and Inuit
learners.

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To promote mathematics we have created a series of stories with mathematical themes. These stories are inspired by the storytelling tradition of Indigenous peoples.

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To promote mathematics we have created a series of stories with mathematical themes. These stories are inspired by the storytelling tradition of Indigenous peoples. The fact that most of our stories have been translated into several Indigenous languages as well as French and Spanish is probably the biggest recognition that an author could hope for.

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From Sea to Sea to Sea: Celebrating Indigenous Picture Books

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From Sea to Sea to Sea: Celebrating Indigenous Picture Books

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This project was initiated in 2016 in response to the Truth and Reconciliation Commission’s Calls to Action and in keeping with IBBY Canada’s mission to support the right of every child to become a reader through access to high-quality books.