Integrating First Nations and Metis Content and Perspective

Grade 5

POETRY

******Please note: This unit of study is still under construction. As is, it simply provides a resource list

and suggestions as to how they can be used along with the Medicine Wheel Philosophy and Tipi

Teachings. *******

Name of Teacher: JODI TORKELSON

Name of School: Stobart Elementary Community School

School Division: Prairie School Division No. 206

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

Rationale: The medicine wheel provides many teachings. Throughout the poetry unit students will move through

the four stages of the medicine wheel, focusing on different teachings. Through the use of poems,

students will be able to identify which tepee teaching or quadrant of the medicine wheel that particular

poem is relating to. Students should be given the freedom to interpret the poems. Every student will

take something different from the poems they read depending on where they are in terms of personal

growth. (see Appendix 4)

Once students have become more familiar with how poetry can be used to help themselves move

throughout the Medicine Wheel quadrants, they can attempt to create their own poems so that they

too can express themselves. Poetry is just one platform for students to express their emotions and

experiences through sharing. This can be done either through group discussion, pair shares, teacher-

student discussions or through publishing their poetry. Students will learn to appreciate that poetry is a

format wherein they can express themselves therapeutically without judgment.

Students will also compare their work with the work of other poets and reflect through group discussion

and individual writing assignments. They will read poems for enjoyment, information, and for reflective

discussion

Students will read a variety of poems from selected poets. Within the unit, First Nations and Métis

authors will be presented among other poets. The poems will be used to identify different ways of

formatting poetry as well as using poetry to learn about others and their experiences as well as identify

ways in which we can connect ourselves within the poem. Published poems will be used as inspiration

in order for students to create poems that relate to the team/topic and/or formatting style.

Incorporating Medicine Wheel Philosophy

Spiritual As learners, students will identify topics to write about that are meaningful for themselves/family/values

and find other writers in which they can personally identify with.

Students will discuss the importance of writing and sharing with others in order to find others that are

like you, to be your friend, to share experiences, and to learn together

Physical As learners, students will practice creating poems and identify ways of using effective words and

phrases in order to express themselves.

Discuss the importance of practicing and revising ones’ work. This practice will teach acceptance and

respect for others and their gifts as poets. Writing poetry can be difficult, but being obedient and self-

disciplined the students can gain a sense of achievement in accomplishing tasks they thought they could

not do.

Emotional As learners, students will create poems that carry a personal tone. They will express feelings and ideas

and write to persuade, entertain, and connect with other writers and/or readers.

Discuss the importance of releasing emotions through poetry and other writing forms. It is important

that people release their emotions that may cause them pain and suffering. Writing can be healing and

therapeutic, a chance to say what you cannot say .

Mental As a learner students will share their work, criticism, and experiences with others in order to help

themselves and others express themselves.

Discuss the importance of sharing with others. Sharing helps find friends, common personalities, and to

entertain oneself and others. Sharing is an effective healing strategy.

As students work through these stages of learning they will be learning about themselves and others.

Have students reflect how poetry can create balance, harmony, an understanding within ones’ life.

As students read a variety of poems it is important that each student have the opportunity to identify

any personal interpretations of the poems and be accepted by others for their understanding and ways

of connecting with the poetry. Use individual interpretations as a platform for discussing the differences

we can learn from each other and articulate that every life has individual experiences that make us all

unique. It is important that we learn from each other and accept others’ work and thoughts.

Deeper Understanding Questions

How can poetry help you grow and develop character?

Can the poems we read help us connect with others?

Can we learn about ourselves and where we are on our personal journey through life?

How does our current positive in the Medicine Wheel influence what we take from the poems we read?

How can the tipi teachings help guide us through our readings and can this knowledge help us learn

more about ourselves? (see Appendix 3)

Unit Outcomes CR5.1

Analyze and respond to a variety of grade-level texts (including contemporary and traditional visual, oral,

written,and multimedia texts) that address identity (e.g., Exploring Heritage), community (e.g., Teamwork), social

responsibility (e.g. What is Fair?).

CR5.3

Listen purposefully to a range of texts from a variety of cultural traditions (including oral traditions shared by First

Nations and Métis Elders and Knowledge Keepers) to understand ideas and instructions, to evaluate the message

heard and the required follow-up action, and to draw conclusions about speaker’s verbal and non-verbal message(s),

purpose, point of view, and techniques used in presentation.

CR5.4

Read and demonstrate comprehension of a range of contemporary and classical grade-appropriate fiction, script,

poetry, and non-fiction (including magazines, reports, instructions, and procedures) from various cultures including

First Nations, Métis, and Inuit and countries (including Canada).

CC5.1

Compose and create a range of visual, multimedia, oral, and written texts that explore, identity (e.g., What Should I

Do), community (e.g., This is Our Planet), social responsibility (e.g. Teamwork) and express personal thoughts

shaped through inquiry.

CC5.3

Speak to express and support a range of ideas and information in formal and informal speaking situations (e.g.,

giving oral presentations and reports, retelling a narrative, explaining a display to others, working in groups) for

particular audiences and purposes.

AR5.1

Identify strengths in viewing, listening, reading, speaking, writing, and other forms of representing.

Suggested Resources: Between Earth & Sky- Legends of Native American Sacred Places- Joseph Bruchac & Thomas

Locker(BRUCHAC, 1996)

Understanding the Medicine Wheel and how we are interconnected with all creation.

Beyond the Northern Lights-Lynn Blaikie (Blaikie, 2006)

The Medicine Wheel – 4 parts of self. This poem deals with the 4 parts of self, stages of life,

principles of life. Students can identify them and how they apply to the poem. Each student

again will have a different perspective depending on what areas they are working on in their

growth/journey.

Weave Little Stars Into My Sleep (Philip, 2001)

Tipi Teachings:

She Will Gather Roses ( sharing)

The Cloud-Cradel (faith)

The Mother’s Song (happiness)

Spell Song (kinship)

papiyahtak – Rita Bouvier(Bouvier, 2004)

Tipi Teachings:

When the silence breaks (hope)

Miyo-wicihitowin (mind)

Dark like me (mind awareness)

cab driver (respect)

The Creation of Sam McGee- Robert w. Service (Service, 1986)

Medicine Wheel – 4 stages of life

An Aboriginal Carol – David Bouchard (Bouchard, 2008)

This book deals with faith and is accompanied with a CD. The book discusses the traditional First

Nations beliefs about Jesus. This book would be a great way to incorporate tolerance and

acceptance of others’ beliefs around faith and sharing of their faith.

Everybody Needs a Rock-Bryd Baylor (Baylor, 1974)

This poem is a wonderful tool to show respect for nature, sharing, kinship, and humility.

Nokum is My Teacher- David Bouchard (Bouchard, 2006)

Understanding that connecting to one’s culture is imperative to personal growth (Medicine

Wheel)

The Song Within My Heart – David Bourchard (Bouchard, 2002)

My Heart Soars - Chief Dan George (George, 1974)

4 Stages of Learning (Medicine Wheel)

Words to a Grandchild

Wolf and Shadows-Duncan Mercredi (Mercredit, 1995)

Medicine Wheel (stages of life)

Tipi Teachings – hope, faith, humility, sharing

EKOSI-A Metisse Retrospective of Poetry and Prose (Acco, 2009)

Child of Two Worlds (Ingelhart, 1979)

respect, Medicine Wheel (sense of self)

The Way to Make Perfect Mountains – Native American Legends of Sacred Mountains (Baylor, The Way

to Make Perfect Mountains, 1997)

Understanding the Medicine Wheel and how we are interconnected with all creation.

Hawk, I’m Your Brother (Baylor, 1986)

Tipi Teaching(kinship)

Engaging Activities This is a LIST of activities that focus on inquiry, discovery learning, observation, hands on….This is the

whole teaching part and methods of our integration.

It is important to allow and encourage students to identify with different tipi teachings depending on

what is going on in their life, where they are in terms of growth, what deficiencies they may currently

have in terms of personal growth, and what outside influences are negatively or positively affecting

them at the current time. The idea is that they may respond differently to poems at different stages of

their life and should be encouraged to do so.

Draw a picture to show the visual image they get when they hear the poem read aloud

Have students create a title to the poem (read aloud without reading the title) that encapsulates

what the author is saying.

Students can use a response journal to respond to the poems they hear, poems they create, and

poems that really resonate with them.

Students identify what Medicine Wheel philosophies they can identify with from the reading of

the poems

Students identify what tipi teachings they think the poem is dealing with

Students revisit poems read earlier on in the unit and identify any different meanings they can

take from the poems.

Encourage students to share their own poems, share favourites from other authors in the form

of a sharing or talking circle (see Appendix 3)

Retell the poem in their own words (based on their interpretation of the poem)

Compile a scrapbook or a memory box of items that represent the different poems read

throughout the unit.

Students can discuss what stage of life they feel the author was going through at the time they

wrote the poem or possibly the stage of life the author was writing about.

Invite an author to come to the class to share a selection of poems.

Go on a nature walk have invite students to find a rock of their own. They can journal about

their choices and what qualities they looked for in the rock they chose. (see Appendix 1)

Appendices Table of Contents

Appendix 1 - Earth, Water, Air, Sun/Fire and Rocks as Living Factors in an Ecosystem

Appendix 2 - Talking Circles

Appendix 3 - Tipi Teachings

Appendices 4 - The Medicine Wheel and Understanding Identity

Appendix 1

Earth, Water, Air, Sun/Fire and Rocks as Living Factors in an Ecosystem

“Many Aboriginal cultures recognize four basic elements which sustain life: air, water, earth, and fire.

The ancient Greeks also identified these four basic elements of life. These elements often have a spiritual

significance. Each may be represented by a special colour and a particular direction. These vary among

different people.” Patricia Miller-Schroeder, page 7, Boreal Forests (Miller-Schroeder, 2005)

It is because of the belief of their spiritual significance that the elements are considered living factors.

Aboriginal People have ceremonies that celebrate the elements. These celebrations/ceremonies are

believed to help with the survival of their nation. For example, the sundance, raindance and other songs

like the ‘stone spirit song’ were opportunities for First Nations People to communicate with the spirits

and ask for guidance and seek prayer.

Within a sweat ceremony rocks and their spirit are used to help the spiritual journeys of members in

attendance. A rock that has not been used in sweat is strong and firm unbreakable to human strength.

The same rock will be used in many sweats until the spirit has left. Spirits have left when the rock is able

to be broken by human strength with little force. A rock song can be sung at the end of a sweat as way

of communicating thanks to the rock for giving heat and giving up its spirit.

“In this view, there is no distinction between living and non-living (biotic and abiotic) factors in an

ecosystem. All four elements and their countless organizations into life forms are part of life. For

example, a rock is sometimes thought to be abiotic(non-living). But, as the rock breaks down, particles

and minerals are absorbed by plants or animals. The rock becomes part of the plant or animal and

contributes to the health and life of the organism.”

Patricia Miller-Schroeder Page 8, Boreal Forests, (Miller-Schroeder, 2005)

Rocks are the wisest; they’ve seen a lot; fires, drought, battles…they possess a lot of knowledge that is

why they are the grandfathers used within a sweat.

The elements

“It is good that you never forget about the Creator, Grandfather Moon, who watches over us from

above and Mother Earth, who we all survive from. Everyday the Father Sun watches over us as he

travels around this earth. The wind also protects us. Everything that is not good is blown away. This is

what is going to take us a long ways. A person should not dislike the wind; he is there to protect us, that

is his work. Each new day, Father Sun watches over us as we walk along Mother Earth’s surface. At

night Grandfather Moon comes out, he looks after us the whole night.”

Elder Albert Morningchild taken from Voice of The Elders Complied by Marlene Millar (2006)

Water

First Nations used water for cooking and washings, and as an essential ingredient in remedies

and cures. They also used water to manipulate leather, wood, and used water to soften

porcupine quills. All First Nations looked upon water as a vital, living element in their

environment. Water, as a living entity, occupied an important place in the oral histories and

sacred stories of each First Nation. (Minister of Public Works and Government Services Canda,

1999)

Appendix 2

Talking Circles

The Talking Circle is an excellent teaching strategy which is consistent with First Nations values. The circle symbolizes completeness. "When you put your knowledge in a circle, it's not yours anymore, it's shared by everyone."

Douglas Cardinal, architect (Regina Leader Post, November 28, 1995).

In a Talking Circle, each one is equal and each one belongs. Students in a Talking Circle learn to listen and respect the views of others. A stick, stone or feather (something that symbolizes connectedness to the land) can be used to facilitate the circle. Whoever is holding the object has the right to speak and the others have the responsibility to listen. Those who are hesitant to speak may eventually speak because of the safety of the Talking Circle. The object "absorbs" the words said in the Circle. This emphasizes that what is shared in the Circle is not to be spread around outside the Circle. Many Talking Circles begin with words which foster the readiness of the Circle. This is an excellent opportunity to have Elders involved in the classroom. The intention is to open hearts to understand and connect with each other.

Guidelines for Talking Circles:

(Adapted from The Sacred Tree Teachers' Guide (Bopp, Bopp, Brown, & Lane Jr, 1989)published by the Four Worlds Development Project).

if using a large group of students (thirty or more, perhaps) it is recommended that they are organized into an inner circle and an outer circle. Whoever is sitting in the inner circle can speak while those in the outer circle listen. Students can take turns being in the inner circle.

during the circle time, people are free to respond however they want as long as these basic considerations are followed:

all comments are addressed directly to the question or the issue, not to comments another person has made. Both negative and positive comments about what anyone else has to say should be avoided.

only one person speaks at a time. Generally the person holding the object speaks. Students can indicate their desire to speak by raising their hands.

silence is acceptable. There must be no negative reactions to the phrase, "I pass." going around the circle in a systematic way invites each person to participate without a few

vocal people dominating the discussion. the group leader facilitates the discussion in non-judgmental way. In other words, instead of

responding with words like, "great" or "good", the leader can acknowledge or clarify comments, such as, "I understand you are saying that..."

speakers should feel free to express themselves in any way that is comfortable: by sharing a story, a personal experience, by using examples or metaphors, and so on.

Talking Circles last, in general from eight to fifteen minutes at the start of the lesson or to bring it to closure. Positively-focused topics can include:

a success you recently had where you would live if you could live anywhere in the world something you would like to achieve in the next few years something you like about yourself something you wish you could do better something you wished for that came true

(Reprinted from the document The Circle of Life: First Nations Content & Perspective for Middle Years Students, an inservice, February 23, 1996, Maureen Johns Simpson, Indian and Métis Consultant, Regina Public Schools. Used with permission.)

To teach students about the concepts of the Talking Circle, have them work on the Talking Circle learning object.

http://www.saskschools.ca/curr_content/aboriginal_res/supplem.htm “first nations talking circle

accessed on 01/13/09

For more information on talking circles see;

http://www.danielnpaul.com/TalkingCircle-FirstNations.html “talking circle first nations” accessed on

01/13/10

Appendix 3

For more information on Tipi Teachings from traditional Cree culture by Elder, Mary Lee please follow

the link below:

Mary Lee, “Cree (NEHIYAWAK) Teaching”, Accessed on 01-13-10. Retrieved from:

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

Tipi Teachings

In traditional Cree culture the community and family lived according to set of teachings. Today they

have been called tipi teachings. The tipi represents our mother and all we need to survive and keep us

safe. Each pole and piece of material represents what is needed for us to live a balanced life.

TIPI STRUCTURE

Today I make tipis that stand twenty-two feet high, but years ago, tipis were maybe twelve or thirteen feet. They didn’t have the material for large structures because they used hide instead of canvas and rocks instead of ground pegs. That is why today you can still find circles of rocks, or tipi rings, on the land. It wouldn’t make sense to have your tipi too high, because the winds and storms would catch it.

As time passed, the rocks were replaced with chokecherry ground pegs because they were one of the harder woods once they were dry. Today I cut and peel spruce for the tipi poles and I use sticks to adjust the front flaps of the tipi entryway. My mother used a bone from the moose leg to close the tipi in the front.

My mother never used a measuring tape, or mapped things out mathematically – she just cut out her tipi and made it. And each time it was perfect.

The Cree people use 15 poles to make the structure of the tipi. For every pole in that tipi, there is a teaching. So there are 15 teachings that hold up the tipi. Other Nations use 16 poles, and maybe more, I don’t know. All I know is what I know I was taught and that is the teachings for 15 poles.

The tipi does not have to face east all the time; it can rotate in any direction. It is only the first time that I request that the tipi face east, because of the opening ceremony.

To start, we take three poles and bind them together to make a tripod. Each pole also has a very specific meaning. These three together fortify the structure. They are obedience, respect and humility. Notice the poles, the way they stand. If they stood straight up and down, they couldn’t support a tipi. But balanced properly together, they are able to reinforce each other. There’s a teaching in that. In order to make a family, you need three: the two parents and the child, to make that balance.

The tops of the poles have many teachings. Each one points in a different direction. We are like those poles. We all need the strength and support of our families and communities, but we accept that we all have different journeys and point in different directions.

The poles also teach us that no matter what version of the Great Spirit we believe in, we still go to the same Creator from those many directions and belief systems; we just have different journeys to get there. And where the poles come out together at the top, it’s like they’re creating a nest. And they also resemble a bird with its wings up when it comes to land, and that’s another teaching: the spirit coming to land, holding its wings up.

TIPI POLES

We could talk about each of these poles for a long time; each one holds many teachings, and takes a long time and much experience to truly understand. I will give you some words on each pole, to give a beginning idea of what the poles represent. TIPI POLES

OBEDIENCE

Obedience means accepting guidance and wisdom from outside of ourselves, using our ears before our mouth. We learn by listening to traditional stories, by listening to our parents or guardians, our fellow students and our teachers. We learn by their behaviors and reminders, so that we know what is right and what is wrong.

RESPECT

Respect means giving honor to our Elders and fellow students, to the strangers that come to visit our community, and to all of life. We must honor the basic rights of all others.

HUMILITY

We are not above or below others in the circle of life. We feel humbled when we understand our relationship with Creation. We are so small compared to the majestic expanse of Creation, just a “strand in the web of life.” Understanding this helps us to respect and value life.

HAPPINESS

After the tripod is up, the fourth pole completes your doorway. This fourth pole teaches us happiness. We must show some enthusiasm to encourage others. Our good actions will make our ancestors happy in the next world. This is how we share happiness.

LOVE

If we are to live in harmony we must accept one another as we are, and accept others who are not in our circle. Love means to be good and kind to one another and to our selves.

FAITH

We must learn to believe and trust others, to believe in a power greater than ourselves, whom we worship and who gives us strength to be a worthy member of the human race. To sustain our spirituality, we need to walk it every day. Not just sometimes, but every day. It’s not just once a week; it’s your life.

KINSHIP

Our family is important to us. This includes our parents, brothers and sisters, who love us and give us roots that tie us to the lifeblood of the earth. It also includes extended family: grandparents, aunts, uncles and cousins, and their in-laws and children. They are also our brothers and sisters and give us a sense of belonging to a community.

CLEANLINESS

Today when we talk about cleanliness, most people think hygiene, and that’s very important. But years ago, when old people talked about cleanliness, they meant spiritual cleanliness. When I used to sit with the old Kookums in their tipis, spiritually, they were so powerfully clean. Clean thoughts come from a clean mind and this comes from our spirituality. With a clean mind and sense of peace within we learn not to inflict ills on others. Good health habits also reflect a clean mind.

THANKFULNESS

We learn to give thanks: to always be thankful for the Creator’s bounty, which we are privileged to share with others, and for all the kind things others do for us.

SHARING

We learn to be part of a family and community by helping with the provisions of food and other basic needs. Through the sharing of responsibilities we learn the value of working together and enjoying the fruits of our labor.

STRENGTH

We are not talking about physical strength, but spiritual strength. That was instilled in us when we were young people through fasting. We must learn to be patient in times of trouble and not to complain but to endure and show understanding. We must accept difficulties and tragedies so that we may give others strength to accept their own difficulties and tragedies.

GOOD CHILD REARING

Children are gifts from the Creator. We are responsible for their wellbeing, spiritually, emotionally, physically, and intellectually, since they are blessed with the gift of representing the continuing circle of life, which we perceive to be the Creator’s will.

HOPE

We must look forward to moving toward good things. We need to have a sense that the seeds we are planting will bear fruit for our children, families and communities.

ULTIMATE PROTECTION

This is the ultimate responsibility to achieve the balance and well being of the body, mind, emotions and spirit for the individual, the family, the community and the nation.

CONTROL FLAPS

The control flaps on a tipi teach that we are all connected by relationship and that we depend on each other. Having respect for and understanding this connection creates and controls harmony and balance in the circle of life. When we don’t know how to use the flaps, it gets all

smoky inside the tipi, and you can’t see, which is like life – because if we can’t live in balance, we can’t see clearly where we’re going.

CONCLUSION - POLES

For every time that a pole is added, a rope goes around to bind that pole into place. You have to be there and see it to appreciate that teaching. That rope is a sacred bond, binding all the teachings together until they are all connected.

I have shared these teachings with you with the hope that they will help keep the women strong and will help our communities to nurture healthy, balanced people.

Elder Mary Lee, “Cree (NEHIYAWAK) Teaching”, Accessed on 01-13-10. Retrieved from:

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

Tipi Teaching (Saskatchewan Indian Cultural Centre) The tipi is a portable shelter. Traditionally, First Nations families dwelt in these structures fabricated from 15 long poles, whose base was set in a circle and tied at the top. The poles were covered with animal hides sewn together and pegged to the ground. They are symbolic of the traditional values that helped formulate the First Nations’ worldview, and provide teachings for behaviour and a positive character. Storytellers used each pole to teach the following values: 1. Obedience: We learn by listening to traditional stories; by listening to our parents or guardians, our fellow students and our teachers. We learn by their behaviours and their reminders, so that we know what is right and what is wrong. 2. Respect: We must give honour to our Elders and fellow students and the strangers who come to visit our community. We must honour other peoples’ basic rights. 3. Humility: We are not above or below others in the circle of life. We feel humbled when we understand our relationship with creation. We are so small compared to the majestic expanse of creation. “We are just a strand in a web of life,” and we respect and value life. 4. Happiness:We must show some enthusiasm to encourage others at social functions. Our actions will make our ancestors happy in the next world. 5. Love: If we are to live in harmony, we must accept one another as we are and to accept others who are not in our circle. Love means to be kind and good to one another. 6. Faith:We must learn to believe and trust others, to believe in a power greater than ourselves, whom we worship and who gives us strength to be a worthy member of the human race. 7. Kinship: Our family is important to us. This includes our parents, our brothers and sisters who love us and give us roots, the roots that tie us to the lifeblood of the earth. It also includes extended family, grandparents, aunts, uncles and cousins and their in-laws and children. These are also our brothers and sisters and they give us a sense of belonging to the community. 8. Cleanliness: We must learn not to inflict ills on others, for we do it to ourselves. Clean thoughts come from a clean mind and this comes from Indian spirituality. Good health habits also reflect a clean mind. 9. Thankfulness: We learn to give thanks for all the kind things others to for us and for the Creator’s bounty, that we are privileged to share with others in the spirit of love. 10. Sharing: We learn to be a part of the family by helping in providing food or satisfying

other basic needs. This is sharing responsibilities in order to enjoy them. 11. Strength: We must learn to be patient in times of trouble and not to complain but to endure and show understanding. We must accept difficulties and tragedies so that we may give others strength to accept their own difficulties and tragedies. 12. Good Child Rearing: Children are unique and blessed with the gift of life; we are responsible for their well-being, spirituality, emotionally, physically and for their intellectual development. They represent the continuity of our circle of life which we perceive to be the Creator’s will. 13. Hope: We must hope for better things to make life easier for us, our families and the community, both materially and spiritually. 14. Ultimate Protection: The ultimate responsibility is “health for a balanced caring of the body, mind, emotions and spirit of the individual, the family, the community and the nation.” 15. Control Flaps:We are all connected by relationships and we depend on each other. This controls and creates harmony in the circle of life.

Treaty Essential Learnings, We Are All Treaty People, pp. 37-38

(Office of the Treaty Commissioner, 2008)

Appendices 4

The Medicine Wheel and Understanding Identity

The medicine wheel is a model of hope and healing. The medicine wheel has four quadrants

that hold many stories and teachings. It is a model that represents all life and the

interdependence between all the important teachings. One of its’ teachings is about

understanding our growth as individual human beings. Within the unit the following medicine

wheel teachings will be implemented:

Four Parts of Self Stages of Life Principles of Life

East Spiritual Birth/Infancy Control Love

South Physical Childhood Order Honesty

West Emotional Adulthood Balance Unselfishness

North Mental Old Age Harmony Purity

We will examine and determine where we are within each stage of its’ teaching. We will realize

which areas of our being are weak and strong. We will identify examples of people we know

that represent these qualities. We will consider where we come from, who we are, who we

want to be. Understanding these quadrants and how they relate to our present lifestyles and

actions will give students opportunity to self-reflect and apply their beliefs and knowledge.

These teachings are important in order to live a balanced life. The medicine wheel is a circle in

which represents our healing and learning journey, it never ends, it is everlasting. The circle

also represents the importance of knowing that we are equal within the circle, it reminds us

that we share our lives and experiences with other life forms and teachings.

Within the unit students will understand that the medicine wheel teachings are apart of the

relationships and experiences they have. These relationships and experiences mould them into

who they are and how they act today and in the future. Students will share their beliefs,

weaknesses and strength and work together to reach self-healing and develop strong personal

standards and identity. The wheel must have balance in order for us to live happily. Too much

or too little to any area will throw life off balance.

The Medicine Wheel Information below from: Empowering the Spirit II (Elliot, 2004)pg. 3 and Empowering the Learner 2

(Hawker, 2005) pg.5

Purpose:

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

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

contains many stories and many teachings. We will never see in our lifetime all the wisdom that comes

from these doorways.

Shape:

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

development. All people will go through these cycles. The wheel is an important tool because of its

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

grow as we complete a full circle. The circle is a sacred symbol used by most aboriginal people. There is

no beginning and no end. When sitting in a circle all are equal; no one is greater than anyone else. We

can see all who is in the circle and know what strengths the circle holds.

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

and the moon. Not only is their shape a circle, but so also is their journey. The natural cycles of life

move in a circle. Think of the four seasons.

Gifts from Creator within the Quadrants

Four seasons

Four original races

Four principles to live by

Four stages of life

Four parts of self

Four medicines

Four types of animals

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

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

Mental: What is causing stress in your life?

Emotional: Share a story that relates to your feelings.

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

Purpose:

The medicine wheel helps people balance and heal themselves and use it to provide a sense of direction

and guidance to their lives.

It helps people achieve a greater understanding of themselves in relation to all of creation.

Medicine Wheel

Four Parts of Self

Mental

Knowledge

Learning

What you need to know

Life-Long learning

What are your beliefs?

Spiritual

Prayer

God

Ceremonies

Love

Things of the ‘Spirit

Beliefs

Traditions

Where did your beliefs come from? How taught them to you?

Emotional

Feelings

Understanding your feelings

Handling your feelings

Self-Esteem

Self-Concept

Identity

How do you and others feel when you practice your beliefs?

Physical

Wellness

Food/Sustenance

Exercise

Healthy Choices

Things of the body

How do you practice what you believe in?

EAST

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.

One of our four sacred medicines, sage, also resides here in the east, because it is women’s medicine. It comes from the buffalo plant that was gifted to the women. It is called prairie buffalo sage. There are many sacred teachings about the plants and medicines, and of how they decided to be where they are, but that is another teaching for another time.

Here in the east is the beginning of all life, when the spirit is conceived and gifted to the womb of the mother-to-be. And because that being is identified as a person at conception, the older women taught us how to balance ourselves during that nine-month journey, how to look after ourselves so that journey would not be disrupted. My mother would sit and talk with the young women, and the men too, about how to make that connection with that spirit, before the child was even born. Because it hears your voice, has your emotions, feels your spiritual state during that nine-month journey. She used to say, “Your child can hear everything you say, feels all your emotions.”

My mother also taught how human life is conditioned in the first year. She called it Eshkawasis, meaning “new child.” She stressed the importance of this first year - that the new chid’s journey in this time should be especially safe. For example, you would always carry your child with two hands, with the greatest respect; you don’t carry such a special gift under one arm.

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.”

She said, “look at that child, how they struggle. They teach us that we don’t give up just because we fell. Even as they get older, they fall by playing. Again, that’s a reminder: we must always persist in getting up and doing things again and again.”

My mother also taught us to give thanks to Mother Earth for accepting our child to walk upon her. When that time comes, a celebration feast happens, and Elders come and pray for that young person on the next stages of their journey.

Elder Mary Lee, “Cree (NEHIYAWAK) Teaching”, Accessed on 01-13-10. Retrieved from:

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

SOUTH

Here in the south all life is active. It’s the time of summer. Our physical aspect is represented here. In this part of our journey, we become young people. 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.

A lot of people today are scared of youth; we don’t quite understand or trust them. But there’s a reason why: we’ve kept them apart from that circle of life. We need to respect youth, and accept them into our world. In our Cree language, there’s no word for “teenagers.” They’re young adults. And we need to encourage youth. We don’t need to say, “You’re bad,” because there are no bad people; we only do bad things.

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.

And we should take the youth to see different people. My mother used to say, “If you only go to one elder all your life, you will only know what that one elder knows.” So expand your wings and learn. Go and listen. You might not agree, but hear how that person is teaching. Hear the teachings from other nations, and remember yours. But don’t ever contradict or correct them. Only when you’re asked do you share. Young people sometimes disrespect the Elders when they’re talking about stories and teachings; they’re correcting them. But that Elder can only share with you what they’ve heard and what they remember. Maybe you heard it different, but that’s okay. If you listen, you’ll be richer, because now you’ve heard different sides of the story.

Elder Mary Lee, “Cree (NEHIYAWAK) Teaching”, Accessed on 01-13-10. Retrieved from:

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

WEST

Here in the West is the time of adulthood, of responsibility. You’re responsible at that time for other people. It’s also the parenting stage of your life journey when you have that bond with the child in the eastern direction.

And most often we are so touched by our children that we want them to have a better life than we have as adults.

And those children teach us, help us to remember to go back and do things over and over again even when we fall. It’s never a smooth journey when you are an adult because you have a lot of responsibility. You’re responsible for the children that you brought into this world. And once you’re a parent, you’re a parent for life.

So at that time, thinking about those responsibilities, people tend to seek advice from older people and sometimes the emotions and stories from your childhood experience come out at that time.

That’s why that gift of emotion is also in the West with the adult. We can do our own thinking and speak out more as adults we’re stronger, more capable, if we have grown in a good way. And if we know we need to get healthy, that’s usually when we come out and talk about issues that have held us back in our journeys to be good people, to live a good life.

It’s a time to let go of anger and disclose emotion because a lot of times emotion turns to anger and that’s when it’s no good. It can be very harmful. It’s better if the emotion turns into a release through crying, which is a good way. It is a time when you can process your emotions and no longer be afraid or shy, when you are brave enough to tell your story. If there’s anything we need to get rid of most often that’s when we do it on our adult journey because sometimes we keep our mourning, our loses in family and life until that time when we realize we need to let go if we’re going to have a healthy journey.

And it often takes that long until we are adults to finally grow that way, when we are faced with great responsibility.

Elder Mary Lee, “Cree (NEHIYAWAK) Teaching”, Accessed on 01-13-10. Retrieved from:

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

NORTH

We started from the east, we went to the south, and in the emotion part we went to the west in our journey. That’s like any ceremony we go to. We start our ceremonies in the east, and then we’ll finish in the northern direction, which is our life journey. We finish our journeys as older people in that direction - which is the mental part of our journey.

I think the mental part is there because we’re capable then to stop and think, and look at our journeys and foresee the journeys of our people. Because we have the capability to be mentally intact, to know a lot of things that are needed in our communities, in our people. We have time to think; we’re not so rushed, not so physical any more. We went through our emotional stage of life. Now we are sort of the thinking part of the community, of the family. We are the ones that make decisions for families. We’re supposed to be the brain people; if we’ve looked after ourselves, we get to that stage in our journey.

And in this place we also have that relationship with the youth – who are looking to us from the south.

And we’re in that stage for a certain amount of time. Then we go back into infancy. You often see old people starting to forget, starting to act like children. They need help to walk, to be fed. We go back into that spirit world of being an infant one more time. In Aboriginal society that was accepted. When you see old people go into that stage in their journey, beyond their mental capabilities and back into that infancy, spirit, they talk a lot about their childhood, remember it like it happened today, remember those stories

so vividly, but they won’t remember much about their adulthood or their youth. They’ll remember, because they’re going back into that journey. My grandmother used to talk about how they played and how they climbed trees. She was 92 years old and she would tell me stories about when she was little, being a child. Because she was going back into being a child one more time.

Elder Mary Lee, “Cree (NEHIYAWAK) Teaching”, Accessed on 01-13-10. Retrieved from:

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

Audio link of the information is also available at the following link:

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

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