To be determined by the final presentation format.
Materials
To be determined by the final presentation format.
Part 2:
kiskeyihtamowin, ᑭᐢᑫᔨᐦᑕᒧᐏᐣ
(Knowledge Learning)
Procedure
Have students think about an important place and time in their lives.
Encourage students to close their eyes and revisit their memories of this place.
During this reflection, have students think about the following:
What am I doing in this place?
What does this place look like?
Who is with me?
How does this place make me feel?
After a few minutes, have the students record and describe what they saw, heard, felt, and remember about this place and what their experience was with this place.
Then have the students think about this place as it is today. They can share their thoughts in a sharing circle.
What does it look like?
Who is there now?
How does this place make me feel today?
Still in a sharing circle, discuss:
What are the layers of meaning and memory associated with this place?
How do we connect to place?
Why do we connect to place?
How does time affect place?
How can we honour and protect our places of significance?
Optional: Have students provide historical and contemporary pictures of their significant place.
Part 3:
oyakihcikewin, ᐅᔭᑭᐦᒋᑫᐃᐧᐣ
(Assessment Suggestions)
kekway nikiskisin, ᑫᑿᐩ ᓂᑭᐢᑭᓯᐣ, What do I remember?What are the aspects of your special place that you remember?
kekway nistawinen, ᑫᑿᐩ ᓂᐢᑕᐏᓀᐣ, What do I know (recognize)?What changes have taken place over the years and how have they impact the area?
kekway ninistaweyihtin, ᑫᑿᐩ ᓂᓂᐢᑕᐍᔨᐦᑌᐣ, How has this knowledge transformed me? What significance does your special place hold for you, how would you be different if you ever had it?
Part 4:
waskamisiwin, ᐋᐧᐢᑲᒥᓯᐃᐧᐣ
(Possible Extensions)
Create and share a story with a student in a younger grade.
Collaborate with a student in a younger grade to create a story.
Create a digital story.
Create an historical site project or display at the local museum.
Unit 2: moyehtamowin atinistawehtamihk aske, ᐅᔦᐦᑕᒧᐏᐣ ᐊᑎᓂᐢᑕᐍᐦᑕᒥᐦᐠ ᐊᐢᑫ (Coming to Know the Land)
Activity 2.2
Time: 2 classes (80 minutes each)
Part 1:
wawîyewin, ᐘᐍᐧᔦᐃᐧᐣ (Preparation and Resources)
Competency Linkage
Know how to learn: gain knowledge, understanding or skills through experience, study and interaction with others.
Think critically: conceptualize, apply, analyze, synthesize and evaluate to construct knowledge.
Demonstrate good communication skills and the ability to work cooperatively with others.
Demonstrate global and cultural understanding, considering the economy and sustainable development.
Lesson Objective
Students will share in a medium of their choice their connections to a personally significance place and how the changes to it over time have affected them.
Preparation
Be knowledgeable in community protocol, its uses and practices and the language of protocol (in the community, school and classroom).
Be prepared to use protocol in the daily classroom activities beyond the activities in this resource.
To be determined by the final presentation format.
Materials
To be determined by the final presentation format.
Part 2:
kiskeyihtamowin, ᑭᐢᑫᔨᐦᑕᒧᐏᐣ
(Knowledge Learning)
Procedure
Utilizing the information reflected upon and recorded in the previous activity, Revisiting Place and Time, have students share stories of their significant places in a medium of their choosing.
The focus of this activity is not just the sharing of the personally significant place but of sharing the change over time and how it has impacted them.
Addressing the following questions may help students as they create their presentations.
How has this place changed over time? its appearance? its use?
How have the people who occupy and use the place changed over time?
How has my connection to this place changed?
How is this place valued by others?
Part 3:
oyakihcikewin, ᐅᔭᑭᐦᒋᑫᐃᐧᐣ
(Assessment Suggestions)
kekway nikiskisin, ᑫᑿᐩ ᓂᑭᐢᑭᓯᐣ, What do I remember?What are the aspects of your special place that you remember?
kekway nistawinen, ᑫᑿᐩ ᓂᐢᑕᐏᓀᐣ, What do I know (recognize)?What changes have taken place over the years, and how have they impact the area?
kekway ninistaweyihtin, ᑫᑿᐩ ᓂᓂᐢᑕᐍᔨᐦᑌᐣ, How has this knowledge transformed me? What significance does your special place hold for you, and how would you be different if you ever had it?
Part 4:
waskamisiwin, ᐋᐧᐢᑲᒥᓯᐃᐧᐣ
(Possible Extensions)
Create and share a story with a student in a younger grade.
Collaborate with a student in a younger grade to create a story.
Create a digital story.
Create of a historical site project or display for a local museum.
âniskômohcikewin, ᐊᓂᐢᑯᒧᐦᒋᑫᐃᐧᐣ
(Connecting to Kâpaskwatinâk)
Unit 2: moyehtamowin atinistawehtamihk aske, ᐅᔦᐦᑕᒧᐏᐣ ᐊᑎᓂᐢᑕᐍᐦᑕᒥᐦᐠ ᐊᐢᑫ (Coming to Know the Land)
Activity 2.3
Time: 2 classes (80 minutes each)
Part 1:
wawîyewin, ᐘᐍᐧᔦᐃᐧᐣ (Preparation and Resources)
Competency Linkage
Know how to learn: gain knowledge, understanding or skills through experience, study and interaction with others.
Think critically: conceptualize, apply, analyze, synthesize and evaluate to construct knowledge.
Demonstrate good communication skills and the ability to work cooperatively with others.
Demonstrate global and cultural understanding, considering the economy and sustainable development.
Lesson Objective
Students will demonstrate their knowledge and the significance of kâpaskwatinâk to local families and the community.
Preparation
Be knowledgeable in community protocol, its uses and practices and the language of protocol (in the community, school and classroom).
Be prepared to use protocol in the daily classroom activities beyond the activities in this resource.
Ensure students have the materials from previous activities and time and opportunity to access family members.
Resources
Family and community members who may be able to share stories of kâpaskwatinâk and events associated with the location.
Materials
Provide protocol offerings/gifts for family and community members who provide information regarding kâpaskwatinâk.
Other materials to be determined by the final presentation format.
Part 2:
kiskeyihtamowin, ᑭᐢᑫᔨᐦᑕᒧᐏᐣ
(Knowledge Learning)
Procedure
View the video of the land-use transfer ceremony held at Kâpaskwatinâk Cultural Centre on November 26, 2012. Elder Albert Yellowknee was the ceremonialist; Gerald Auger was his attending oskâpew at the ceremony. Ray Peters shared a drum song to mark the occasion of transferring the use of the land from the Young and Galdue families to the Bigstone Cree Nation Education Authority. When viewing the video, it may be desirable to have Elder Albert Yellowknee or Gerald Auger present to share additional background information. The focus of this activity is not just the sharing of the personally significant place(s) but sharing the changes that may have occurred over time and how the changes have impacted them personally, their families and their community.
Have students discuss and reflect upon the significance of this ceremony and how it may influence them and the community. During this discussion, the following questions may be reflected upon.
What is your connection to this place? Has it changed?
How is this place valued by others? in the past and now?
How has this place changed over time? its appearance? its use?
How have the people who occupy and use the place changed over time?
What are the stories associated with this place?
Have students, if appropriate, record responses to the above discussion questions in a medium of their choosing for future sharing with their family, the community and others who may be new to the Wabasca area.
Optional: Following appropriate protocol, students may seek out additional information and stories about Kâpaskwatinâk from family and community members. This additional information can be share with the class or added to the students’ responses in the above activity demonstration.
Part 3:
oyakihcikewin, ᐅᔭᑭᐦᒋᑫᐃᐧᐣ
(Assessment Suggestions)
kekway nikiskisin, ᑫᑿᐩ ᓂᑭᐢᑭᓯᐣ, What do I remember?What aspects of Kâpaskwatinâk centre and the land-use transfer ceremony are significant?
kekway nistawinen, ᑫᑿᐩ ᓂᐢᑕᐏᓀᐣ, What do I know (recognize)? Why was the land-use transfer ceremony necessary for the continued use of Kâpaskwatinâk centre, the Young and Gladue families and the community?
kekway ninistaweyihtin, ᑫᑿᐩ ᓂᓂᐢᑕᐍᔨᐦᑌᐣ, How has this knowledge transformed me?What future significance does Kâpaskwatinâk centre hold for you, your education and the community?
Part 4:
waskamisiwin, ᐋᐧᐢᑲᒥᓯᐃᐧᐣ
(Possible Extensions)
Have the students share a family story of Kâpaskwatinâk centre with a student in a younger grade.
Collaborate with a student in a younger grade to create a story.
Create a digital story.
Create an historical site project or display for a local museum.
nanânistohtewin, ᓇᓇᓂᐢᑯᐦᑌᐏᐣ
(Connecting to Other Places)
Unit 2: moyehtamowin atinistawehtamihk aske, ᐅᔦᐦᑕᒧᐏᐣ ᐊᑎᓂᐢᑕᐍᐦᑕᒥᐦᐠ ᐊᐢᑫ (Coming to Know the Land)
Activity 2.4
Time: 4 classes (80 minutes each)
Part 1:
wawîyewin, ᐘᐍᐧᔦᐃᐧᐣ (Preparation and Resources)
Competency Linkage
Know how to learn: gain knowledge, understanding or skills through experience, study and interaction with others.
Think critically: conceptualize, apply, analyze, synthesize and evaluate to construct knowledge.
Demonstrate good communication skills and the ability to work cooperatively with others.
Demonstrate global and cultural understanding, considering the economy and sustainable development.
Lesson Objective
Students will demonstrate and share community connections to kâpaskwatinâk and create an action plan to identity and explore significance places in their community.
Preparation
Be knowledgeable in community protocol, its uses and practises and the language of protocol (in the community, school and classroom).
Be prepared to use protocol in the daily classroom activities beyond the activities in this resource.
Ensure students have the materials from previous activities as well as time and opportunity to access family and community members as well as appropriate technologies to convey their message.
Resources
Family and community members may be able to share stories of kâpaskwatinâk and events associated with the location.
Provide appropriate recording technology suitable for students to produce a group presentation.
Materials
Provide protocol offerings/gifts for family and community members who provide additional information regarding kâpaskwatinâk.
Other materials to be determined by information-gathering method and final presentation format.
Part 2:
kiskeyihtamowin, ᑭᐢᑫᔨᐦᑕᒧᐏᐣ
(Knowledge Learning)
Procedure
As a class, view the short video Kahsinnooniksi: Learning from Place. In discussing the video, the following questions may be used as guides:
What is the significance of the land to the Blackfoot people?
As indicated in the video, how do Blackfoot people define their territory?
What is the significance of the sites detailed in the video?
Are there significant sites within Bigstone Cree traditional territory?
Using appropriate protocols, have students explore community connections to kâpaskwatinâk. This can take the form of interviews with family or community members, archival research, in-person visits to the site to determine the significance of kâpaskwatinâk to the community. As in their own reflection on their personal place of significance, similar questions may be useful in determining the connections.
How has the community’s connection to kâpaskwatinâk changed?
How is kâpaskwatinâk valued by the community? in the past and now?
How has kâpaskwatinâk changed over time? its appearance? its use?
How have the people who occupy and use kâpaskwatinâk changed over time?
What are the community stories associated with kâpaskwatinâk?
Have students share the collected stories and information about kâpaskwatinâk in a medium of their choosing.
As a group, determine other places that are significant to families and the community within the Bigstone Cree traditional territories. Develop a potential action plan to learn more about these significant places and how the community values of these places can be determined and sustained over time. The lists created and shared by Elders Albert Yellowknee, Mike Beaver, George D. Auger and Nora Yellowknee can be used as guides.
Part 3:
oyakihcikewin, ᐅᔭᑭᐦᒋᑫᐃᐧᐣ
(Assessment Suggestions)
kekway nikiskisin, ᑫᑿᐩ ᓂᑭᐢᑭᓯᐣ, What do I remember?What aspects of kâpaskwatinâk are significant to family and community members?
kekway nistawinen, ᑫᑿᐩ ᓂᐢᑕᐏᓀᐣ, What do I know (recognize)? How has Kâpaskwatinâk value and use by the Young and Gladue families and the community changed?
kekway ninistaweyihtin, ᑫᑿᐩ ᓂᓂᐢᑕᐍᔨᐦᑌᐣ, How has this knowledge transformed me? How does my knowledge of significant places within Bigstone Cree traditional territory influence my interaction with the community at large?
Part 4:
waskamisiwin, ᐋᐧᐢᑲᒥᓯᐃᐧᐣ
(Possible Extensions)
Share the community story with a student in a younger grade.
Collaborate with a student in a younger grade to create a story.
Create a digital story.
Create an historical site project or display for a local museum.
Significant Places Identified by Elder Albert Yellowknee
eness osepeyimis
ayimewaso
notokwew okipawistikos (home of Lessard Merrier)
mayacan otaske (home area of Phil Nanemahoo’s grandfather)
wihtiko kakeyayat
ayimekamikos (grave site)
pewemo otaske (home area of Mary Rose Beaver and Mary Louise’s grandfather)
ekawiskaw sepe (fishing spring and berry patches)
kamayahcikos (stopping place for lunch from the north end of Wabasca Lake)
mitaeheyekaw iskwew
mistayi newatim
kâ sapihcawaykasik
ekawiskasihk (stopping place and location of the Eagle Point Golf Course operated by the MD of Opportunity)
Enas Gambler homestead (home area of Elsie Gambler’s grandfather)
akamiwasahk, newatim
metoskaw (home area of the Gladue, Cardinal and Auger families)
nepsihkopaw sepe
maskotehk
asowawinanihk (place to cross before bridge was built; home area of Nora Yellowknee’s grandfather)
Max Kakohcik homestead (home of Albert Yellowknee’s grandfather)
kâ-newo-apchikek / kânahastimihk (means “transportation” / “four-horses steep”; four-horses steep refers to a steep incline)
kapskwatinak (sleeping place and cranberry and blueberry patch)
maskohtîhk (home area of the Auger and Houle families; John Houle kept buffalo in this area)
eyiciwalis kâhayât (Edward Auger raised his family here; Edward is the English form of ecihwalis or ediwar.)
mihkwamiskosepes (camping place)
kâkeskacikâtek (home area Albert Yellowknee’s grandfather)
mohkitapowin
mahkakoskakotek (tub hanging place where a small wash tub was nailed to a tree as a marker, stopping place, and campsite for hunting and making dry meat)
wayaman kayat / wayamaniskahk (Ochre is found at this location. kakinokasikan, a crossing with a tree bridge, is located nearby.): Ochre, in combination with ashes and grease, is mixed over a fire to produce manitôhkân, a substance used for writing. The process is known as wihkohtokamik.
weyakan ka akotek (stopping place called Mile 40): There is an ômacew story here. A man got lost and an old man, nâpecôs, Yvonne Auger’s omosoma, was asked to find the lost man through a pipe ceremony. Albert Cardinal was along, on this trail or journey, to find this lost man.
The area between locations 33 and 35 was called Jack Larson miskanahk, otapasew and otapasewak ekonikik. Jack Larson’s personal history is not known, but it believed that he either wouldn't go to war or was a prisoner of war. Jack was pewapisk otinahk (German). He was loved by the people; Albert Yellowknee’s father was friends with him. Jack only left in the spring and fall to sell his furs. He never used the road, instead, he cut across Martin Hills. He had a big dog that carried his pack, and people would drop food in his mailbox along the road.
amiskayat (means “a good water supply”)
pahkow sahkahikansa: Jack Larson’s trail was along the road near Dry Lakes.
pastew sepes: Burnt Creek runs through here, and pulp wood is harvested in the area.
oskahtakawsepew
matawsahk (Métis farmland occupied by Louis Savard; stopping place for haulers)
eben kâhayât (Eben-Ebenau homestead near Slave Lake; used as a camping place): Eben-Ebeneau, a collector of many bush items, hunted grizzly bears through Martin Hills and Swan Hills. He knew all the freight haulers.
Bull Site (camping place with lots of rocky areas that is hard to travel to; can reach the site by travelling on the water along the shore)
mistayekawiskaw
sapaces: Jean Baptiste lived there before moving to Dawson Creek and Fort St. John; his wife moved back to Slave Lake. This is Albert Yellowknee’s mother’s land , akamiwasahk (Albert’s great-grandfather’s place). Albert grew up in newacimisihk, near the Anglican church.
Significant Places Identified by Community Members (Elder Mike Beaver, Nora Yellowknee and George D. Auger)
yekawiskaw sâkâhikan (Sandy Lake): Elder Mike Beaver’s traditional home land; the original trail is still visible.
sâkicawâsihk (means “mouth of the river”): Creeks around Sandy Lake flow in two directions. Some flow into Sandy Lake and then into the Peace River and the Athabasca River. Others flow into the Pelican River and then into the Athabasca River.
pakwacayike kwânis (means “bark was taken off the tree”): This is an area of significance.