Integrating First Nations and Metis Content and Perspective

Grade 6

Language Arts/ Health Personal Standards

Please note this document is not complete.

Name of Teacher: Celena Gunville

Name of School: Stobart Elementary Community School

School Division: Prairie School Division No. 246

Address of School: 616 Front Street Duck Lake SK. S0K 1J0

Rationale: It is important that students explore their beliefs and values and decide how they portray these beliefs through

their behaviours. It is essential to understand the connection our spiritual, emotional, and mental parts of self has

on the way we act. (Appendix 1) We will explore how positive behaviour affects our self-esteem and relationship

with others through role playing, writing, sharing, and reading.

Understanding: Students will become aware of the importance storytelling has within Aboriginal culture to teach

cultural and family beliefs and values within the culture.

It is important to have an understanding of the aboriginal culture before we try to begin reading their stories. We

must know what types of lessons they are trying to teach through storytelling. Identifying different Aboriginal

cultures and their philosophies, such as tipi teachings, universal values, the 7 teaching are apparent within the

legends themselves. (Appendix 2-4)

This unit is intended to be taught during the winter months. Storytelling was traditionally told during the winter

months while the Earth was preparing for spring and summer. Spring and summer months were the months in

which families and the community where busy hunting and gathering.

Storytelling was a way to pass time and teach through the cold winter months when less time was spent hunting

and gathering food.

This unit is designed to be taught with Health Education focusing on ones values and personal standards. Students

throughout the unit will be asked to explore their personal beliefs, standards, behaviours and values in relation to

cultural norms, societal norms, and family values.

Students will become aware of the importance storytelling has within Aboriginal culture to teach cultural and family

beliefs and values within the culture. Students will collaborate together to find the values and teachings of legends

through group work and reflective discussions. Together they will compare their beliefs and values through

brainstorming and reflective discussions.

Incorporating Medicine Wheel Philosophy

Spiritual

Students will become aware that storytelling is shared with community and loved ones as a way of teaching and

understanding each other and our connection with the Earth.

Students will value storytelling as way in which nurtures and shapes our beliefs, actions, feelings, and health.

Physical

Students will be to able re-tell and create stories in order to communicate and pass down teachings and knowledge.

Emotional

Students will be able to analyze different forms of storytelling and make personal connections to deepen their

understanding of themselves and their actions.

Mental

Students will learn that storytelling is way to express ones feelings, identity and culture. Students will reflect on

what is important to them and identify ways in which their actions reflect their beliefs.

Language Arts Curriculum Focus

A personal and philosophical focus or context gives students opportunities to explore their identity and their self-concept. The development of the learning spirit inside each student comes from the heart and mind connection that is revealed through each student's reflection on personal feelings, self-image, influential life forces, ideas, belief systems, values, and ways of knowing. Who am I, what is my place, and where am I going? What does the future hold for me?

Health Curriculum Integration

The Language Arts Legends unit is designed to be used within the Health unit of Personal Standards. One of the

purposes of legends is to teach others about lessons to live by in life. It is important that after reading legends

students discuss the lesson the legend is trying to teach and how it can relate to themselves, their families and ways

of interacting with others. To disregard the lessons of the legend would be using the legends out of its’ true

meaning (BLM 2).

Health Curriculum Outcomes

USC6.1 Analyze the factors that influence the development of personal standards and identity, and determine the

impact on healthy decision making (including cultural norms, societal norms, family values, peer pressures, mass

media, traditional knowledge, white privilege, legacy of colonization, and heterosexual privilege).

DM6.8 Assess the role of personal standards in decision making related to healthy relationships, non-curable

infections, stress management, body image, safety, and health promotions.

DM6.9Examine health opportunities and challenges to establish personal goal statements related to healthy

relationships, non-curable infections, stress management, body image, safety, and health promotions.

AP6.10 Design and implement (with guidance) two six-day action plans that reflect affirmation of personal

standards related to decision making, relationships, non-curable infections, stress management, body image, safety,

and health promotions.

Incorporating Medicine Wheel Philosophy with Health Curriculum Outcomes

Spiritual

Identify the types of relationships you have with others. (USC 6.1)

Discuss the significance of bonds with people that are natural. (USC 6.2)

Identify how our relationships with others are similar, different, and unique. (USC 6.3)

Identify what your personal beliefs and attitudes are and suggest where they stem from.

Physical

Identify the behaviours and actions of self and others that affect our relationships with others both positively

and negatively. (USC 6.1)

Identify your behaviours and attitudes towards all life forces including; the earth, plants, and animals. Identify

the sources that influence the ways you behave and act.

Emotional

As challenges arise with people how does it make you feel? (USC 6.2 and DM 6.8)

What feelings do you want to have with others? (USC 6.2)

How do we ensure we have healthy relationships with others? (DM 6.8)

Suggest ways to become connected to all life forces including; the earth, plants, animals, and people including

people you do not know.

Mental

Identify factors that challenge the relationships you have with others and your surroundings. (USC 6.4)

In what ways will you handle the situation? (DM 6.8)

Why is it important to have a plan and be able to identify the challenges? (DM 6.9)

Analyze behaviours and appraise positive behaviours and set goals to practice new behaviours in stressful

situations as shown within legends

Deeper Understanding Questions

Following is a list of some of the bigger questions that could be explored throughout this unit, These

questions are based on the understandings which originate from the Tipi Teachings and universal values

that First Nations peoples deem imperative. For further understanding of Tipi Teachings go to

www.fourdirectionsteachings.ca : “Four Directions Teachings” and select Cree Teachings by Elder Mary

Lee. For further information on Universal Values go to Office of Treaty Commissioners website,

www.otc.ca and look for Treaty Essentials Learnings We Are All Treaty People or in the Treaty Resource

Kit (Office of the Treaty Commissioner, 2008).

Respect - all things are created equally

Humility – humans are not above other things in creation

Happiness – the world is an interesting and beautiful place

Love – humans need to be encouraged to appreciate all things in the natural world

Kinship – we are related to and affected by all things in nature and by changes experienced by any parts of nature

Thankfulness – we are fortunate to live in such an interesting and beautiful place and we are privileged to be able

to use things like rocks and minerals for our own use.

As students read through legends and other stories have students choose from the deeper understanding questions

in order to reflect on themselves, their families, their experiences, their behaviours, and/or their beliefs. Reflections

will help them identify their identity and figure out their personal standards.

Identifying Respectful and Honourable Qualities

Who is a person in your life that demonstrates similar qualities to the characters in the legend?

How do they demonstrate the quality?

How do you feel about the individual?

Why is it important to you when he/she demonstrates these qualities?

How can you demonstrate these qualities?

How can practicing this quality improve your many areas of life/ (physical, emotional, spiritual, mental)

What are different situations you would use this quality?

How can practicing this behaviour positively affect you in the future?

When you or others are not practicing this behaviour what could you do?

Health Indicators for Outcome USC 6.1 a. Describe values one appreciates in self and in others and explain why.

b. Propose why people behave the way they do (e.g., personal beliefs, societal norms).

c. Identify sources of, and evaluate information about, personal beliefs and values.

d. Communicate an informed personal definition of personal standards (e.g., core personal values that are reflected in how you treat yourself, how you treat others, what and how you speak, your behaviours).

e. Uncover personal standards by exploring questions such as:

o What are the standards that I will expect myself to live by at all times? o What are my standards for dealing with challenges/problems? o What are the boundaries for the attitudes and actions that I will accept for myself, my peers,

my family, and my community? What standards are part of my cultural heritage? f. Consider how and why personal values may change (e.g., norms, trends, values/priorities,

relationships, critical events).

g. Investigate (including through drama, dance, music, and/or visual art) the factors that have the most influence on personal standards.

h. Describe healthy attitudes and behaviours that affirm personal standards.

i. Define identity as being related to who we feel we are and how we define ourselves.

j. Examine the connections between affirming personal standards and developing identity.

k. Explore when personal standards may be reinforced or challenged.

l. Analyze events or factors that cause people to make decisions that reflect or conflict with their personal standards.

m. Discuss factors that affect the identities of people as a result of colonization.

n. Determine how decision making is influenced by personal standards.

Language Arts Focus

o A personal and philosophical focus or context gives students opportunities to explore their identity and their self-concept. The development of the learning spirit inside each student comes from the heart and mind connection that is revealed through each student's reflection on personal feelings, self-image, influential life forces, ideas, belief systems, values, and ways of knowing. Who am I, what is my place, and where am I going? What does the future hold for me?

Engaging Language Arts Activities Before Reading Legends

Have a variety of readings that explains the purpose and key factors of understanding legends. Create home and expert groups and have each group read of the selections and become and expert on the material in which they will present to other groups. Appendices 5 and 8 can be used as resources as well as the following website:

o Go to “Using First Nations Literature in the Classroom” http://olc.spsd.sk.ca/DE/resources/firstnationsliterature/index.html

o Keepers of the Earth Series by Michael J. Caduto and Joseph Bruchac o (Hawker, Empowering the Learner 2 Native Literacy Workbook, 2005) o (Native Literacy Curriculum, 2004)

During Reading Activities for Legends

Read to compare different types of legends within different geographic areas and cultures. Compare differences in ways of knowing and understanding and explain within expert groupings (Appendix 5)

Relate teachings, and characters to own life and determine how the legend relates to oneself.

After Reading Legends

Choose an important character from the legend and complete a character traits activity and relate him/her/it to someone in their lives. What role does the character and person full fill that is so important?

• Read to identify author’s moral/purpose of the legends and compare to personal meaning of the story by

identifying the personal standards present within the legends and how it influences the characters

development of self.

Compose and Create Activities

Write to explain the lesson and personal connections made with the legend. (BLM 2)

Write to identify and create personal goals in relation to legends read/heard.

Write to narrate how you are similar to a character within a legend.

Write a letter, poem, descriptive paragraph that explains the qualities and relationships that are meaningful in the legend and your life.

Write to explain how you can teach others about your personal standards and beliefs.

Students create personal legends/stories that use a particular authors writing style. (BLM 4)

Re-create a legend from a different characters perspective.

Write poems to summarize legends. o What did the legends teach you about yourself? o What did you learn about the culture? o How did the legend help you see your own gifts and potential? o How has the legend inspired you and your own beliefs?

Representing Activities

Responding to legends both critically and personally.

Working with a partner share stories of the positive relationships they have with people in their lives and create a picture or summarization for their partner.

Reading/Re-telling personal and/or authentic legends to peers or with a younger grade. (Appendix 4).

Re-creating personal experiences or legends that have taught you a lesson in drama form. (Appendix 4)

Share stories, and activities using a Talking Circle (Appendix 7).

Students create a hobby/cultural display that explain something they are good at and explain how it affects the areas of self and why it is important to them in their life.

Interpret legends and identify the areas in which the legends teach towards all areas of self as well as other teachings within the medicine wheel.

Listening Activities

Talking circles (Appendix 7)

Invite an elder to come and share personal stories and/or traditional legends. (Appendix 9)

Important Understandings

To teach in the cyclical pattern it would be beneficial to explain that the Medicine Wheel represents the life journey

of people. When you examine nature and its many entities they occur in cycles, for example the seasons, and the

rotation around the sun. The significance of the circle represents constant moving, always changing, that one entity

within the circle is not of any more importance than other entities and that if the circle is broken then life will not

continue in its balanced cyclical ways. (Appendix 1, 6, & 13)

“After each cycle of the wheel that you complete, you begin learning again in the east and travel through another

cycle of growth, strength, and tranquility. We witness this movement throughout our lifetime. As the seasons

change, people change too: we renew ourselves and we mature, which allows us to gain the knowledge and

wisdom we need to give back to those coming behind. “(Mary Elliott, 2004)

The Medicine wheel teachings promote a balanced life. When you live a balanced life within the medicine wheel

then you fit into Circle of Life in a healthy way. When your wheel is out of balance, life will provide challenges and

you will not help balance the Circle of Life. It is your duty as a human to balance your wheel by living the teachings

and virtues.

By Lamarr Oksasikewiyin “Traditional First Nation Spirituality”

http://naicam.nesd.ca/~currcorner/files//u6/TradFNSpirit(2).ppt accessed on 03/04/11

Important Understandings about the Four Quadrant Teachings

Before being guided into learning about oneself through the medicine wheel teachings students must become

familiar with the significance and importance of the Medicine wheel within Aboriginal cultures. Reading and

discussing Appendix 1 can give an introduction among other resources listed here. Ways to invite Medicine Wheel

teachings and understandings can be to;

Invite an elder to the class to share teachings about the medicine wheel. (Appendix 7)

Conduct a talking circle and share ideas from the teachings and/or what there thoughts are

Ask students to write about where they seem themselves within the medicine wheel.

Direct discussion of direct topics that exist with the medicine wheel teachings, such as;

o Physical: What are you putting into your body that makes it weak?

o Mental: What is causing stress in your life?

o Emotional: What makes you feel good?

o Spiritual: When was the last time you participated in a ceremony?

(Native Literacy Curriculum, 2004)

Teachings from the East Students will begin their learning in the East as it represents new beginnings. They will begin to understand the

teachings of the medicine wheel and the values of storytelling. In the east they will identify and learn the

importance women in their lives and the connection women share with the Earth. In the East they will begin to see

who they are and what they have already accomplished to this point, focusing from their lives as newborns and the

impact they have had already. In the east we learn about our spiritual self; beliefs, our connection to the natural

world, ceremonies, and traditions.

For more information go to http://www.fourdirectionsteachings.com/transcripts/cree.html accessed on 05/20/11

Important Understanding

Oral stories, legends, are an integral part of Aboriginal culture and teachings. Stories are passed down from

generation to generation to pass down the knowledge and understandings of the land, the people, their

experiences, their beliefs, from the wisdom of our grandmothers and grandfathers. Stories pass down

knowledge to ensure life is lived to the fullest. (Appendix 8) Within each of the quadrant teachings

introduce traditional legends that focus on specific teachings that emphasise the topics being introduced

within the quadrant. Students can also share their own stories throughout teachings. These resources are

legends that explain the origin and importance of storytelling.

o Of Science and Indian Myths, pg. 3, Keepers of the Earth (Bruchac, 1988)

o Grandfather Drum (Plain, 1994)

o The Old Man with the Otter Medicine (Blondin, 1993)

o The Coming of Corn, pg. 137, Keepers of the Earth (Bruchac, 1988)

o Empowering the Learner 2 Native Literacy Workbook, pg. 14 & pg. 22, (Hawker, 2005)

“The woman spirit comes from the east, where the sun rises, where our warmth and vision starts. And the

spirit of women brings that warmth into the home”

Elder Mary Lee http://www.fourdirectionsteachings.com/transcripts/cree.html

Identify women in students’ lives that have influence on them. Describe ways in which they appreciate them and

ways they could strive to be like them. Encourage student to think about themselves and what traits and qualities

that they possess that comes from the relationship they have with women. Think about the spiritual connection we

have with our mothers before we are born, we know their voice, we sense and feel their emotions, and we are

connected in a very powerful way. (Appendix 9 & 13)

o Read stories from women elders from the following resources and identify the strength and teachings

from the stories;

Voice of the Elders (Millar, 2006)

Stories from Kohkom: Sharing Our Values, Teaching Our Young (Read Saskatoon, 1995)

o The following stories or legends have influential women characters presented;

Jenneli’s Dance (Denny, 2008)

The Bannock Book (Ducharme, 2007)

Red Parka Mary (Eyvindson, 1996)

The Yesterday Stone (Eyvindson, 1992)

Two Pairs of Shoes (Sanderson, 1990)

My Kokum Called Today (Loewen, 1993)

Mama, Do You Love Me? (Joosse, 1991)

The White Buffalo Calf Woman and the Sacred Pipe, pg. 187, Keepers of the Earth (Caduto &

Bruchac, 1988)

Flour Sack Flora (Delaronde, 2001)

The Secret of the white buffalo (Taylor, 1993)

Love and control are two teachings found within the medicine wheel. These two teachings are also examples

of the Tipi teachings within many Cree cultures. Love is also considered a universal value among all First

Nations peoples. Love means accepting one another as they are and loving who we are. It is to be good and

kind. Self-respect is also a sub-value of Love.

o Tipi Teachings by Elder Mary Lee http://www.fourdirectionsteachings.com/transcripts/cree.html

o Treaty Essential Learnings WE ARE ALL TREATY PEOPLE, pp. 32 & 37, (Office of Treaty Commissioner,

2008)

o How Two-Feather Was Saved From Loneliness (Taylor, 1990)

o Summer Milky Way (Rogers, 2005)

o Legends Of The Elders The Owl and the Goose (Friesen, 2000) o My “Extraordinary” Family (Co-operatively written book by Open Doors to Family Literacy, 1998) o Red Parka Mary (Eyvindson, 1996) o Mama, Do You Love Me? (Joosse, 1991) o Love Flute (Goble, 1997)

“A newborn is very powerful, the greatest of all teachers. They can sense things that are not the norm, and let you know, protect you spiritually. We call it having a nightmare, but that’s not what it is. And they continue to teach us as they grow. For example, they will crawl, stand, fall down and get up again, and learn to walk. My mother used to say, “That child teaches you what life’s going to be - you don’t just get up once and walk forever - you will fall, and you will have to get up. Maybe you’ll need to crawl a little bit, but you will get up and walk again.” –Elder Mary Lee

o Identify many things you learn as an infant. Think of the ways in which we love and care and keep

young ones safe. Examine if we treat young ones differently than ourselves and others and why we

do and if we should? Identify the teachings we can learn from infants such as; perseverance, love,

acceptance, trust.

Safe Snug Moss Babies (Whitehawk, 2009) can be used to introduce the cultural understanding of

using moss bags (Appendix 15)

Each tribe or nation had a term that set them apart form others with whom they had regular contact. Given

names were accepted with great pride and honour as each name has significant meaning and influence to the

individual. The following resources support this understanding;

o The Secret of Your Name (Bouchard, 2010)

o Li paviyon di Michif (Murray, 2003)

o The Learning Cirlce: Classroom Activities on First Nations in Canada Ages 4 to 7 - Unit One - (Harvey

McCue and Associates, 2000)

o I am Raven (Everson, 2007)

Our spiritual self is represented in the east because we are connected with the spirits of the natural

world before we are even born. Identify ceremonies, behaviours, events, places, and traditions that

nurture your spiritual being. The Yesterday Stone (Eyvindson, 1992)is a children’s book that is about

searching within the find her spirit rock. It is important that we listen to our spirit and let it guide us.

The following are examples, and not limited to, of events, ceremonies, and/or traditions practiced by

peoples of First Nations cultures that strengthen their identity and spiritual self.

Visions/Vision Quests

o Of Science and Indian Myths, pg. 3, Keepers of the Earth (Caduto & Bruchac, 1988)

o The Mud Pony (Cohen, 1988)

o The Legend of the Indian Paintbrush (De Paola, 1996)

o The World of Wetiko (Merasty, 1974) o The Sky Tree, pg. 29, Keepers of Life (Caduto & Bruchac, 2007)

o The Gift of the Sacred Dog (Goble, 1980)

o The Ghost and Lone Warrior (Taylor C. J., 1991)

Sweats

The sweat lodge can best be described as a re-birthing process. It is used for purification, for spiritual

renewal and of healing, for education of the youth, etc. A sweat lodge is a small covered frame of willows

with hot rock placed in the center. Water is thrown on the rocks to create steam. “There’s something that

happens in a spiritual sense that is powerful and uplifting,” says William J. Walk Sacred, a Cree medicine

man. http://aboriginalhealth.vch.ca/terms.htm accessed on 04/01/10

o Grandfather, What is a Sweat? (Lam, 2009)

o First Winter, First Summer (Porter R. b., 1979)

Traditional Ways by Eliza Swimmer, pg. 133, Stories from Kohkom (Read Saskatoon, 1995)

The following resources can be used to learn more about First Nations Spirituality:

o Cultural Teachings: First Nations Protocols and Methodologies (Saskatchewan Indian Cultural

Centre, 2009)

o The Sacred Tree (Bopp, Bopp, Brown, & Lane, 1985)

Teachings of the South In the south all life is active. Our physical being and childhood is represented here. The young are very physical

beings, very active, continuously moving, changing themselves, even their moods. We have good energy at this

time of our journey. In this part of our journey youth need to be reminded by the old people.

Go to http://www.fourdirectionsteachings.com/transcripts/cree.html

accessed on 05/20/11

In the south students will be more responsible and accountable for themselves. They will be challenged to look

within themselves, their cultures, and beliefs.

Giving thanks to Mother Earth is an integral part of First Nations culture. The Earth is not seen as something

one can possess but a gift given to us from the Creator to use and live from. The Earth must be treated with

the upmost respect, as is our mothers. First Nation ceremonies give thanks and show their appreciation for all

the gifts in which is used. Among many ceremonies the offering ceremony is commonly known and still

practiced in many areas today (Appendix 10). Identify the sources of life the Earth provides for us and ways

we do or do not show our respect towards the Earth. Identify ways in which we become more spiritually in

touch with Mother Earth and show our respect and appreciation for all of its’ life forces. (Appendix 11). The

following legends teach the importance of respecting Mother Earth;

o Empowering the Spirit II Native Literacy Curriculum (Hawker, 2005) pgs.143-148 topic is The

Heartbeat of Mother Earth – The Drum (Appendix 12)

o The following legends are creation stories about how the earth came to be.

o The Earth on Turtle’s Back (Caduto & Bruchac, 1988)

o Of Science and Indian Myths (Caduto & Bruchac, 1988)

o Four Worlds: The Dine Story of Creation (Caduto & Bruchac, 1988)

o Wesakejack and the flood (Balantyne, 1997)

o Brother Eagle, Sister Sky (Seattle, 1991)

o Keepers of the Earth (Caduto & Bruchac, 1988)

o Keepers of Life (Caduto & Bruchac, 2007)

o Old Turtle (Wood, 1992)

o It is important to give thanks to Mother Earth for all the things that she provides us. When taking things

from mother Earth it is important to leave her an offering. (Appendix 3)

o Giving Thanks (Swamp, 1995)

o Nanabosho Dances (McLellan J. , 1991)

o Between Earth & Sky (Bruchac J. , 1996)

o The Earth Under Sky Bear’s Feet (Bruchac, 1995)

o Beyond the Northern Lights (Blaikie, 2006)

o Circle of Thanks (Fowler, 1998)

o Old Turtle (Wood, 1992)

There are many stories on how the drum came to the people. These stories illustrate whey the drum is an important part of First Nations culture.

o Grandfather, why do we use the drum? (Samatte, 2009) o The Drum Calls Softly (Willier, 2008) o Empowering the Learner 2 Native Literacy Workbook (Hawker, 2005) o The Song Within My Heart (Bouchard, 2002) o Canadian Aboriginal Art and Culture MI’KMAQ, pp. 20-21, (Webster, 2008) o The First Tom-Tom (Porter, 1979)

In the south we learn from others, we watch, do, and act. This it the time where we listen to those that are older than we are. “But sometimes youth need to be reminded by the old people. And that’s okay. I notice older people saying, “I can’t tell my grandchildren that, because they don’t believe me, they don’t listen; they think I’m wrong.” Say it anyway. Like my mother used to say, “You don’t hear everything today, but someday you will hear what’s been said. When you need it you will hear it.” So it’s good to take young people to older people, to have them sit there and listen. Because they might be blocking out that day, but their spirit never blocks out; their spirit will take in the information.”

Cree Elder, Mary Lee, “Cree Teachings”. Accessed on 05/20/11. Retrieved from: http://www.fourdirectionsteachings.com/transcripts/cree.html

The following is a list of resources that focus on the relationships we have as children with the men in our lives.

This stage of learning and listening is not specific to men; you will find the resource list for the relationships and

teachings of women in the above section, teachings of the east.

o Eagle Feather (Plain, Eagle Feather, 1989)

o Meshom and The Little One (Wagner, 2006)

o Voice of the Elders (Millar, 2006)

o The Birth of Nanabosho (McLellan J. , 1989)

o Identify the roles and responsibilities of children within First Nations communities and understand the

ways in which children are valued and learn.(Appendix 14)

o Empowering the Spirit II Native Literacy Curriculum, pp.149-151, (Hawker, 2005) topic is

Women: The Hub of the Wheel of Life (Appendix 13)

o I Want to be in the Show (Nolan, 2009)

o Come and Learn With Me (Jumbo, 2010)

o Living Stories (Willett, 2009)

o The Legend of the Lady Slipper (Preus, 1999)

o Little Yellow Flower (McKay, 1997)

Order and honesty are the predominate values itemized within the south section of the Medicine Wheel.

Order is the way in which the Creator designed it.

The south teaches us about our physical well being. In the south we learn from others and ourselves about

wellness; making healthy choices, exercising, food, things of the body.

o We Feel Good Out Here (Andre, 2008)

Teachings of the West

“When the Creator made the universe, he created all forms of life to follow certain principles, laws and values.

The salmon has a blueprint within itself that causes it to behave like a salmon. It doesn’t try to act like a deer. It

doesn’t try to act like a mouse.

The deer has within its elf a blueprint to act like a deer.

What makes the human being different from all of nature is that we were designed to have a free will. This means

we have the ability to make choices and decisions to live in harmony with the principles, laws and values. Or, we

can choose to live out of harmony with the principles, laws and values.”

Don Coyhis, Understanding the Purpose of Life 12 Teachings for Native Youth, 2008

Learning from and dealing with our emotional self is represented in the west of the Medicine Wheel

teachings. Within our emotional self we learn to focus on recognizing and understanding our feelings. Our

feelings impact of self-esteem, self-concept, and identity.

In the west is the time of adulthood and responsibility. You’re responsible for your children and are a parent

for life. In this stage we need to recognize our issues and deal with these issues emotionally. Let go of anger,

forgive, cry, no longer be afraid or shy and be brave enough to tell your story.

Elder Mary Lee, Cree Teachings, Accessed on 05/20/11. Retrieved from:

http://www.fourdirectionsteachings.com

Teachings of the North

In the North we embrace our old age, and the wisdom attained throughout the stages of life and passes through

the stages and cycles of the Medicine Wheel.

Empowering the Learner 2: Lesson 9: “Personal Life Teachings”, pg. 36. (Hawker, 2005)

The Coming of Corn, pg. 137, Keepers of the Earth (Caduto & Bruchac, 1988)

North – Knowledge – Elders – Harmony – Purity –Strength -Mental -We’ve gone through all stages and now we are capable to stop and think - We are not as rushed and active. Have the time to think and make decisions. -We also have the relationship with the youth, who look to us. -May become a time where you go back to infancy stages, and need help walking, feeding.

–Elder Mary Lee Transcripts www.fourdirectionsteachings.com

-Examine relationships with Elders.

East – Renewal – New Life – Control – Love – Spiritual -Our Relationships with Women; woman spirit comes from the East -Spiritual Connection made through voice, emotions at pregnancy. -First year of life is important time for them to feel safe, love. -Newborns are very powerful the greatest teachers they can sense things the norm can not, they struggle and don’t give up -Thanking mother earth to let us walk upon her -Love is accepting one another as we are and to be good and kind. -Control Flaps reminds us we are all connected by relationship and dependent on each other

-Elder Mary Lee Transcripts www.fourdirectionsteachings.com

-the importance of their name -Identify important women in their lives -identify the teachings that exist from infants in their lives

West – Maturity – Adulthood – Balance – Sharing – Emotional -Time of adulthood and responsibility. Parenting and the bond with the child in the East. -Seek advice, sometimes emotions come out from past experiences. -The gift of emotion is here because now we can do our own thinking and speak out more as adults we’re stronger, more capable -Time to let go of anger and disclose emotion. No longer be afraid or shy.

Elder Mary Lee Transcripts www.fourdirectionsteachings.com

-Examine relationships with adults.

South – Vitality – Youth – Honesty – Order – Physical -Very active time, continuously moving, changing themselves, their moods. -Youth need to be guided by the old people, someday they will hear what you say, they may block it out but the spirit never does. -Expand your wings, go, learn, and listen.

–Elder Mary Lee Transcripts www.fourdirectionsteachings.com

-Honesty is to remind us to remain true tor our natural forms -Identify beliefs, ideas, identity.

North – Knowledge – Grandparents – Harmony – Purity -Mental

East – Renewal – New Life – Control – Love - Spiritual

West – Maturity – Adulthood – Balance – Unselfishness – Emotional

South – Vitality – Youth – Honesty – Order - Physical

Appendices Table of Contents

Appendix 1 Understanding the Medicine Wheel

Appendix 1a Our Four Parts of Self

Appendix 1b Our Relationships with Others

Appendix 2 Tipi Teachings

Appendix 3 Seven Teachings

Appendix 4 First Nations Universal Values

Appendix 5 Types of Legends

Appendix 6 The Circle

The role of grandparents

Appendix 7 Invitation of an Elder

Appendix 8 Understanding Oral Tradition and Legends

Appendix 9 First Nations Women

Appendix 10 Offerings

Appendix 11 First Nations Relationship with the Land

Appendix 12 The Creator’s Gift: Healthy Babies

Appendix 13 Women: The Hub of the Wheel of Life by Mary Elliott

Appendix 14 Children

Appendix 15 Moss Bags and Cradleboards

Appendix 1 The Medicine Wheel

Appendix 1 -The Medicine Wheel

The First Nations peoples’ common worldviews are formulated by interrelated components such as spirituality,

values, knowledge, culture, oral traditions, language, technology, and the natural world. These influential

components comprise social, economic, and belief systems.

Treaty Essential Leanings We Are All Treaty People (Office of the Treaty Commissioner, 2008)

Information below quoted from:

Empowering the Spirit II ,pg. 3, (Elliot, 2004) and Empowering the Learner 2, pg.5, (Hawker, 2005)

Purpose:

The four directions of the medicine wheel are gifts given by the Creator. It represents change, equality, unity and

interconnectedness with all creation. The medicine wheel is a circle of hope and of healing. It contains many stories

and many teachings. We will never see in our lifetime all the wisdom that comes from these doorways. Every

entity is considered a life form as it is essential for survival and balance. Every life form has a spirit, from the tiniest

insect to the largest rock. The medicine wheel helps people balance and heal themselves and use it to provide a

sense of direction and guidance to their lives. It helps people achieve a greater understanding of themselves in

relation to all of creation.

Shape:

The spiral within the wheel represents change and moving toward another level of growth and development. The

life force of all existence moves in a clockwise circular manner, representing wholeness and continuity. All of life

forms within the circle will go through these cycles. The wheel is an important tool because of its constant

movement. When the earth completes a full cycle of the four seasons, we also mature and grow as we complete a

full circle. The circle is a sacred symbol used by most aboriginal people. There is no beginning and no end. When

sitting in a circle all are equal; no one is greater than anyone else. We can see all who is in the circle and know what

strengths the circle holds.

The circle shape also keeps us in mind of the many circles found within Creation. It reminds us of the sun and the

moon. Not only is their shape a circle, but so also is their journey. The natural cycles of life move in a circle. Think

of the four seasons.

Examples of Gifts from Creator within the Quadrants

Four Direction east, south, west, north

Four seasons spring, summer, fall, winter

Four original races Caucasian, Firs Nations, African, Asian

Four principles of life love, honesty, unselfishness, purity

Four stages of life child, adolescent, adult, elder

Four parts of self physical, mental, emotional, spiritual

Four medicines sage, tobacco, sweetgrass, cedar

Four types of animals winged ones, two legged, four legged, flyers, swimmers

Four elements sun, water, air, earth

Understanding the 4 Parts of Self - Making personal connections within your medicine wheel?

Physical: What are you putting in your body that makes it weak?

Mental: What is causing stress in your life?

Emotional: Share a story that relates to your feelings.

Spiritual: When was the last time you participated in a ceremony?

Empowering the Spirit II ,pg. 3, (Elliot, 2004) and Empowering the Learner 2, pg.5, (Hawker, 2005)

For other traditional teachings go to:

“Traditional First Nations Spirituality presented by Lamarr Oksasikewiyin” (accessed on 02/14/11)

http://naicam.nesd.ca/~currcorner/files//u6/TradFNSpirit(2).ppt

www.fourdirectionsteachings.com (accessed 19/04/08)

Teaching Treaties in the Classroom , A Treaty Resource Guide for Grade 1, pp. 26-27, (Office of the Treaty

Commissioner, 2008)

Treaty Essential Leanings We Are All Treaty People, Treaty Essential Learning #4, pp. 26-46, (Office of the Treaty

Commissioner, 2008)

Circle of Life

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CHILDHOOD

WINGED ONES

HONESTY

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SOUTH - SUMMER

TREES

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NORTH -WINTER

DEATH/OLD AGE

HARMONY

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PURITY

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By Lamarr Oksasikewiyin “Traditional First Nation Spirituality”, accessed on 03/04/11. Retrieved from: http://naicam.nesd.ca/~currcorner/files//u6/TradFNSpirit(2).ppt

Appendix 1a Medicine Wheel Teachings of Self

Physical/Body

The purpose of our bodies is to provide a physical protection for our spirits. We must therefore be mindful of how

we use our bodies so we will be able to perform our duties in the best way possible throughout our lifetime. To

remain healthy and strong, our bodies need consistent, positive sources of movement, nutrition, stimulation, and

rest. We need to be aware of our boundaries, and respect the boundaries of others.

Mental/Mind

As human beings, we were given a mind with the power of our own choice to decide how we will live. The

teachings of aboriginal people continually stress the importance and power of positive thought when interacting

with ourselves and others, as well as when dealing with any situation. Our minds, our thoughts, have power. We

can continually look to one another and all of creation for teachings about how the Creator wants us to live. Today

there are also many opportunities to acquire knowledge and share the knowledge we have gained.

Emotional/Emotions

Traditionally, the soled family unit of aboriginal family structures provided all of the emotional support an individual

needed. Our aunties, uncles, grandmas, grandpas, clan mothers, and chiefs took interest and responsibility for our

well-being. We each understood how we were all connected and were therefore able to see that we were never

alone. This support system gave us a strong sense of belonging, which was necessary for healthy self-confidence

and emotional stability. Learning traditional values of love, humility, truth, honesty, bravery, respect, and wisdom

as well as learning the history, teachings, songs, and ceremonies of our people can help us find inner peace and

understanding. Coping with personal problems will then become easier as a good mind becomes stronger and

thoughts become clearer.

Spiritual/Spirit

Spirituality is your connection with your inner self and all that is. Each of us has a part of creation to carry with us

every day, and that is our spirit. A spirit can be old or new, but old or new it comes form the Creator’s land. When

we are born our spirits are pure and clean, but complete. However, as we grow, things sometimes happen in our

lives that cause us to cover our spirit to protect it. Yet our spirit never goes away, and at times, it will remind us of

its existence. When we see something in creation, or have a remarkable experience that truly touches our soul,

that’s our spirit calling our attention back to the good things we remember.

Appendix 2 Tipi Teachings

We Are All Treaty People, Treaty Essential Learnings, pp. 37-38 (Office of Treaty Commissioner, 2008)

For more information go to http://www.fourdirectionsteachings.com/transcripts/cree.html accessed on 01/13/10

Appendix 3 Seven Teachings

Appendix 4 First Nations Universal Values

Appendix 5 Types of Legends

Myths were told to help explain phenomenon’s about the world such as:

Why do people get sick? Why do the seasons change? How was the world created?

To learn more about First Nations Mythology: types of myths and tales and some suggested literature

please follow the link below:

http://olc.spsd.sk.ca/DE/resources/firstnationsliterature/examine-folklore.html#5

Appendix 9 First Nations Women

The Earth is known as a woman, the first female of creation. Mother Earth was created to be the first

teacher and the first role model to her children. She teaches women about their roles and

responsibilities, including how women must nurtures and pass on aboriginal values and culture to their

children. Having a connection to the Earth help women understand what it means to nurture life, and

how to foster the bond that exists between herself, the child she carries, and creation. Women are , in

essence, a reflection of Mother Earth, When she carries a child, she carries it in a womb filled with salt

water, like the oceans, where all life began. Her monthly cycle is regulated by the moon, just like the tides

of the oceans. Her cycle follows the moon’s own 28-day cycle.

Empowering the Spirit II Native Literacy Curriculum, pp. 149-1518, (Elliot, 2004)

Significance of Tipi Structure and Women

My mother said that the women were named after that fire in the centre of the tipi, which brought that warmth and comfort. In the Cree language, the centre, the fire, is iskwuptew. “Woman” in our language is iskwew, more than one woman, iskwewuk. We were named after that fire, iskwuptew, and that is very powerful, because it honours the sacredness of that fire.

In our language, for old woman, we say, Notegweu. Years ago we used the term Notaygeu, meaning when an old lady covers herself with a shawl. A tipi cover is like that old woman with a shawl. As it comes around the tipi, it embraces all those teachings, the values of community that the women hold. No matter how many children and great grandchildren come into that circle of hers, she always still has room. And if you put it up right, the poles never show on the bottom, and that tipi stands with dignity, just as, years ago, women always covered their legs with the skirt, which also represents the sacred circle of life. And when you put the flaps up, it teaches you how we embrace life itself. It’s like a woman standing there with her arms out, saying “Thank you” to everything.

That is what the tipi is - it is the spirit and body of woman, because she represents the foundation of family and community. It is through her that we learn the values that bring balance into our lives. That is why, when you construct a tipi, it involves ceremony: because the ceremony of making a tipi represents the value of women’s teachings.

Elder Mary Lee, “Cree Teachings”, accessed on 05/20/11. Retrieved from: http://www.fourdirectionsteachings.com/transcripts/cree.html

The Role of Women in Relation to the Treaties

In the traditional Plains First Nations societies, women and men had equal status but performed

different roles. Women’s primary roles included managing the home and raising children. Women

were hard workers and were the source of strength in the transition from the traditional lifestyle to

the post-treaty lifestyle — they provided family cohesiveness.

Women also have a spiritual connection to Mother Earth because of their common ability to bear

life. It was because of this spiritual connection that women were respected and honoured. At the

time of treaty-making, women were asked to share this strength in the treaty-making process and

were honoured for their contributions. They were not asked to speak but rather to give their support

to the process as they were viewed as the strength of the community. Women did not sign the

treaties; this did not mean they were not equal to men. It was understood within First Nations society

that men and women were equal.

Treaty Essential Learning’s We Are All Treaty, p.41, (Office of Treaty Commissioner, 2008)

Women and the Newcomers

The newcomers began to intermingle with First Nations men during trade negotiations

and then began to marry First Nations women. These First Nations women played a

valuable role in the marriage. They were able to assist as interpreters, negotiators, traders,

hunters and guides, and were knowledgeable in food and clothing production. Their

newcomer husbands were welcomed into First Nations societies, which assisted them in

accessing more knowledge and skills about life on the plains. First Nations wives were

knowledgeable about plants and medicines, and were skilful small game hunters. They

were able to provide for their families and their partners’ communities. They were able to

make clothing like moccasins, mukluks, jackets, leggings and other items. These items

became hot products on the market.

Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 1, pp. 21-22,

(Office of the Treaty Commissioner, 2008)

The Role of Grandparents

There’s a teaching in the four directions of the Medicine Wheel about responsibility and relationship

between the four stages of life. This teaching comes from the teaching of the drum, the circle that is the

drum. When you criss-cross the directions as you tie the drum, it shows how adults can parent an infant

because the tie goes from the child to the adult. And from there it goes to the elder who is tied to the

youth. That’s why it was gifted at the time of creation of human beings that the adults should parent that

infant and that’s why Elders can often speak to young people better than an adult that’s parenting that

young person because that connection in the wheel is coming from north to the south, from Elder to

youth. It’s so so important today and a lot of times when the young person comes along in the southern

door, that’s why then grandparents were used to give teachings at that time. Sometimes grandparents

only took that child for a year or two, sometimes longer. The dominant society never understood when a

young person was moved to the grandparents. It wasn’t because the parents couldn’t parent, they just

knew that cycle of teaching in the four directions. It’s in the Medicine Wheel. Our lives are like the

Medicine Wheel – all our motion, our life, our journeys are in the Medicine Wheel. That’s how the

teachings happened years ago.

Mary Lee, Cree Elder, “Cree Teachings”, accessed on 05/04/11. Retrieved from:

http://www.fourdirectionsteachings.com/transcripts/cree.html

Appendix 12 The Heartbeat of Mother Earth – The Drum

The drum is an integral part of the Native way of life. The purpose of the drum is to bring people together for ceremonies, to socialize, sing, dance, and honour life. Some drum songs communicate directly with the spirits world. Others are strictly social in nature. The sound of the drum helps everyone become united with the universe and of one mind. Drums are often called the “heartbeat” of the nation because some songs use a rhythm that sounds like the human heartbeat. This is the first sound that every human hear, while in the womb. The drum holds many teachings. Within its circle, it encompasses all of creation, which allows the people to connect with the universe and everything that is a part of it.

Brian Hawker, Empowering the Spirit II Native Literacy Curriculum, pg.143, (Hawker, 2005)

The drum possesses the sound of Mother Earth and all living things. It is believed by some that certain

stories that are shared with the drum must not be told during the summer months out of respect for the

animals and plants.

Drums are often used to tell stories, many elders that use a drum will first light some sweet grass and

with the smoke they will smudge the four directions, the drum and himself. Smudging will enable to

storyteller to give good, honourable stories. Legends and stories are traditionally told in the cool months

as Mother Earth prepares for the long sleep of rest and rejuvenation and as the animals prepare for

hibernation and migration.

Ferguson Plain, Grandfather Drum (Plain, 1994)

There’s a teaching in the four directions of the Medicine Wheel about responsibility and relationship between the four stages of life. This teaching comes from the teaching of the drum, the circle that is the drum. When you criss-cross the directions as you tie the drum, it shows how adults can parent an infant because the tie goes from the child to the adult. And from there it goes to the elder who is tied to the youth. That’s why it was gifted at the time of creation of human beings that the adults should parent that infant and that’s why Elders can often speak to young people better than an adult that’s parenting that young person because that connection in the wheel is coming from north to the south, from Elder to youth. It’s so important today and a lot of times when the young person comes along in the southern door, that’s why then grandparents were used to give teachings at that time. Sometimes grandparents only took that child for a year or two, sometimes longer. The dominant society never understood when a young person was moved to the grandparents. It wasn’t because the parents couldn’t parent, they just knew that cycle of teaching in the four directions. It’s in the Medicine Wheel. Our lives are like the Medicine Wheel – all our motion, our life, our journeys are in the Medicine Wheel. That’s how the teachings happened years ago.

Mary Lee, Cree Elder, “Cree Teachings”, accessed on 01/03/10. Retrieved from:

http://www.fourdirectionsteachings.com/transcripts/cree.html

Appendix 13 Women: The Hub of the Wheel of Life

by Mary Elliott

If we view the roles and responsibilities of women by going around the medicine wheel, we can trace how

the responsibilities and roles of women change throughout their lifetimes. Each part of the medicine

wheel represents a role or a responsibility. Following are some examples.

East

The east is the place of new beginnings. Women have the ability to create life. They carry new life within

them for nine months. That is why women must be careful about what they put into their bodies.

Everything they put into their bodies affects their unborn child.

As the first teachers of the children, women must walk in a good way. Everything a woman does will

imprint on the child. For example, if a woman raises her voice continuously, so will the child. Women

must conduct themselves in a positive, healthy manner if they want to raise positive, healthy children.

Women are the first teachers and first role models.

Nurturing children requires patience, understanding, and kindness. Teaching them these things gives the

basic skills they need to sustain themselves when they go off on their own.

South

The south illustrates the direct correlation between women and water, unconditional love, compassion,

and open-mindedness. The connection between women and water is very significant. Women are

responsible for the water, because water represents life. Our children are grown in the water of the

womb. Our bodies are made up mostly of water. Because of these connections, it is important to

encourage our children to drink plenty of water. During puberty rites, girls would fast for the water. This

sacrifice honours the water, which we often take for granted. This is why women are responsible for the

water.

Mothers love their children unconditionally. If a child makes a mistake, mothers should stand by the

child. This shows the child that love should be given withoug any conditions attached. By showing

compassion, women acknowledge life as sacred and precious. This teaches a child to treat his or her own

life and all living things with respect and kindness. Being open-minded allows women to listen to a child’s

opinions and thoughts. This allows the child to use his or her own mind and make their own journeys, as

the Creator intended.

West

The west is a place of maturity. Intuition and insightfulness are the qualities associated with this

direction.

Although most people possess intuition and insightfulness, women must often rely on these things

following the birth of children. There will be times when a woman must follow her instincts as regards

the well-being of her children. This is often referred to as a mother’s “sixth sense.”Failure to heed this

intuition may result in harm or danger coming to the child. Like an eagle with his keen eyes, women must

use their keen sense of intuition to protect their offspring.

Women are often referred to as the backbone of the nation. They are the keepers of the culture and

language, and they hold the people together during difficult times. Without women’s inner strength, the

culture would not survive. Our men would not be men without the teachings that come from women.

Women act as midwives to the newborn, and, in most cultures, prepare the bodies of the dead for burial.

These roles and responsibilities explain why women are the backbone of the nation.

It is often said that women stand between men and the Creator. This is because the Creator gave women

the gift to create life, a power only the Creator has. In that sense, women are the link between men and

the Creator. When a man speaks with his mother or partner, he is in a sense speaking with the Creator

through her. Therefore, women must be highly respected by men.

North

As we look at women from this direction, which symbolizes wisdom, we come to understand why they are

knowledgeable and wise: they take on a great responsibility for their nation. As grandmothers, women

must ensure that the culture and traditions of their people remain strong. They must teach the young

mothers the customary practices of child-rearing and how to conduct themselves as women. They also

help guide men toward becoming strong and healthy. For this reason, women are often considered the

leaders behind the leaders.

Because women purify themselves on a monthly basis through their menstrual cycle, they have a very

strong connection to Mother Earth and Grandmother Moon. The connection is symbolized by the fact

that the moon’s cycle also takes 28 days. This time of the month is a good time to remain alone and quiet

and to maintain some distance from husbands or partners. It is a time for women to cleanse, and to take

the time to re-establish their connection to Mother Earth and reacquaint themselves with Grandmother

Moon.

Women hold a lot of knowledge about culture, spirituality, and traditions. They hold this knowledge so

they can pass it along to their people, their children and grandchildren, and to others who may ask them

to share the wisdom they have gained over a lifetime. Thus, women are constantly thinking of the well-

being of the people. Women do not think only of the present, but of the past and of the future.

For a nation to remain strong, the women must be cherished as keepers of wisdom and knowledge and as

givers of life.

Mary Elliot, Empowering the Spirit II Native Literacy Curriculum, pp.155-156, (Elliot, 2004)

Appendix 14 Children

First Nations peoples believe the Creator provided them with many gifts so they could live happy and fulfilled lives.

One of these gifts is children. They believe that children are loaned to them for a short period of time, usually until

the children are grown and are able to live on their own as adults. Throughout their childhood and into

adolescence, children are to be loved and cared for according to the cultural beliefs and values of their nations.

These children are the future of their respective nations.

In the traditional First Nations family composition, babies and toddlers spent their first years with the extended

families, consisting of parents, grandparents, aunts, uncles and siblings, who all shared the responsibility of

protecting, caring for and teaching them. First Nations peoples believed that the rearing of children was a most

important and integral part of their First Nations way of life. The entire community provided a holistic learning

environment for children so they would receive a solid foundation that would help them to live and exist in a full

and productive lifestyle. With minimal adult interference, children were allowed to exert their wills in order to

develop independence through their learned life experiences. These learned skills allowed for a natural integration

into the rhythm of daily life in the family and community.

Teaching Treaties in the Classroom, A Treaty Resource Guide for Kindergarten, pg. 23

(Office of the Treaty Commissioner, 2008)

Children in a Plains camp did not go to school. They learned by watching and imitating their parents and

grandparents as they performed daily chores and tasks. Fathers, grandfathers, and uncles taught boys how to ride

horses, hunt, and fight. Girls helped their mothers cook and dry food and sat with the older women to learn how to

sew and decorate clothing. They made beautiful items to give away as gifts.

Children of the Plains camp were encouraged to use their special talents. If they showed a particular ability or skill,

they were given the opportunity to learn that skill from others who had similar talents.

When children matured, ceremonies were held to show that they were becoming young men and women and were

ready to take on more responsible roles in the community. At that time, they were given new names.

Life in a PLAINS CAMP, pp. 26-27, (Kalman B. , 2001)

Appendix 15 Moss Bags and Cradleboards by Mary Elliott

Moss bags and cradleboards were once a vital part of child-rearing in aboriginal communities. It was a special item

that was both useful and practical. Babies were kept close to their mothers while they went about their daily work.

Babies felt secure and safe yet had the chance to sharpen their gift of vision, hearing and their other senses. When

the baby was wrapped tightly, he got the message to calm down. Designs, special items, paint or carvings on the

cradleboard acknowledged the love the parents and family had for the child. The use of the tikanagan taught the

baby self-discipline, self-control and to use their eyes.

Cradleboard babies are unique when they are raised in this very special tool. They are more alert, quiet and make

sense of their world. They carry with them a unique form of knowledge that allows them to think and behave in a

proper manner while their sense of security is still intact.

When they reach puberty stage, this is where self-control an self-discipline can be witnessed. They youth are given

a stronger ability to take the time to think before their actions. It allows them to remain focused before doing

something that may cause an imbalance in his/her life. They have time to ask themselves “what are the

consequences if I was to do this?” It also prepares them for their puberty rites fast at which time must remain alone

for a period of 10 days.

Elders who were raised in the cradle board remember that time. When they hear a woman share the teachings of

the cradleboard, it brings them back to the time when they themselves were in it. This is how valuable the

cradleboard is. For it reminds them of all the teachings they received while in it. Thus, it remains with the individual

until he or she become the grandmother and grandfather.

Empowering the Spirit II Native Literacy Curriculum , pg. 151, (Elliot, 2004)

Goal #3: Apply decisions that will improve personal health and/or the health of others.

Outcome AP 6.10: Design and implement (with guidance) two six-day action plans that reflect

affirmation of personal standards related to body image.

Background Information Empowering the Spirit II pg. 137, pp. 133-138 Self-Healing and Self-Reflecting

Use the medicine wheel to have students reflect on their life. Using the 4 quadrants of the medicine wheel will

have students self-assess their strengths and weaknesses in all four areas. In order to heal one must accept their

weaknesses and decide for ones self to improve. The Native Literacy Curriculum provides a survey for students to

complete in order to self assess. Example questions from: Empowering the Spirit II, pg. 137, pp. 133-138, (Elliot,

2004) are as follows:

On a scale form 0(poor) to 10 (excellent), rate yourself in the following areas.

Emotional:

I have good control of my emotions.

I find I can be open with most people.

Physical:

I exercise on a regular basis.

I don’t smoke.

Mental

I read a good variety of books and magazines.

I have a good memory.

Spiritual

I have a strong philosophy about life.

I believe in a Creator of all things.

Suggested Activities

Develop an action plan to strengthen individual areas of weakness.

what is going to be done (i.e., goal statement)

how the goal will be attained (i.e., process used)

when the plan will begin and the expected timeline

how to monitor progress.

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