An authentic voice of Indigenous people is necessary to truly appreciate and understand the Indigenous experience in Canada.

Administrative Procedure 222 has Guidelines for Engagement of Elders, Knowledge Keepers, cultural advisors and/or artists/performers at events, celebrations and ceremonies.

The Guiding Framework for the Design and Development of K-12 Provincial Curriculum page 19 - First Nations, Métis, and Inuit Experiences and Perspectives speaks to engaging local Indigenous knowledge:

"First Nations, Métis, and Inuit include many diverse peoples and unique ways of life across Canada... The curriculum encourages field experiences led by local First Nations, Métis, or Inuit, such as traditional ways of living with and on the land, such as harvesting, hunting, food-preparing, building, story- and history- telling, and, where appropriate and with the permission and guidance of local and knowledgeable community members, culturally significant principles, practices, traditions, events, and ceremonies. All students can benefit from, and learn to help preserve the teachings of local wisdom.

Every student in the province, not only First Nations, Métis, and Inuit students, will learn about the diverse Indigenous peoples of this land and how First Nations, Métis, and Inuit contribute to the vibrancy and fabric of Alberta and Canadian society."

HERE is a list of local Elders, contacts, sources, and shops.

CASS Website has great learning tools for Learning from the Land

“Elders teach a world view based on the knowledge that all things in life are related in a sacred manner and are governed by natural or cosmic laws.”

“The land communicates as a teacher and is a receptacle of knowledge and wisdom. When Aboriginal people seek wisdom it is to the Mother Earth that they return. With her they dream, have vision quests, and obtain the knowledge and wisdom they need.”

A note on pedagogy - from Culturally Relevant Aboriginal Education, Nicole Bell and TerryLynn Brant, Pearson Education 2014. page 16-17

"Aboriginal people enjoy a strong affinity with the circle because it symbolizes and resembles many cycles in the natural world."

Indigenous Education | Manitoba Education

"Sharing circles are an essential part of the oral tradition of Aboriginal communities. ... It is a symbol of respect for the thought, stories, and individual histories of each member participating in a circle. When a person is holding the item in a sharing circle, they speak from the heart without interruption."

Elementary: Sharing Circles

Secondary: Sharing Circles

First Nation Pedagogy: Talking Circles

Empowering the Spirit: Talking Circles as a tool for Teaching

Report of the Royal Commission on Aboriginal People; Volume 3: Gathering Strength: Chapter 5: Education

Indigenous cultures see learning as a process that is connected to each life cycle: child, youth, adult, and elder. This lifelong learning process occurs in formal and informal ways throughout the entirety of ones life, beyond the years of formal education.

A second connection is found between the dimensions of self and individual development. Individuals are seen as a whole person with mental, emotional, physical, and spiritual dimensions. Holistic education believes that each of these aspects of an individual must be developed in the learning process.

Lifelong learning and learning aimed to balance all dimensions of the person are intermeshed. At each stage of life, learning should develop the whole human being.

3 Models of Holistic Lifelong Learning:

• First Nations Holistic Lifelong Learning Model

• Métis Holistic Lifelong Learning Model

• Inuit Holistic Lifelong Learning Model

"... we use the Medicine Wheel, a teaching and communication tool borrowed from the traditions of First Nations people of the plains — Blackfoot, Cree, Dakota, Stoney and others. Although it is not a part of all Aboriginal traditions, it is nevertheless useful for understanding perspectives that are shared by many Aboriginal peoples. The Medicine Wheel is used to discuss relationships and values."

"Moving to a place of action - A full cycle of the Medicine Wheel takes us from the east to the north, which is the place of movement or action. Asking students how they will use what they have learned encourages them to act on their learning."

A note on pedagogy - from Culturally Relevant Aboriginal Education, Nicole Bell and TerryLynn Brant, Pearson Education 2014. Page 30.

Calgary Foundation Land Acknowledgement video

"Spanning generations, acknowledgement of the land is a traditional custom of Indigenous people when welcoming outsiders onto their land and into their homes. To build respectful relationships, acknowledging the land is an important part of reconciliation. It honours the authentic history of North America, its original people and tells the story of the creation of this country that has historically been missing."

Each school in Foothills School Division is encouraged to create their own land acknowledgement.

Traditional Plains calendars are called winter counts because among most Plains tribes they feature a single pictogram that defined the entire year. Prior to using the Gregorian calendar, Blackfoot people counted years according to 'winters' rather than European calendar years. Before the late 19th century when buffalo became scarce, winter counts were painted on buffalo hides. The annual pictograms could be arranged in a linear, spiral, or serpentine pattern.

"Winter counts are physical records that were used in conjunction with a more extensive oral history. Each year was named for an event and the pictures referring to the year names served as a reference source that could be consulted regarding the order of the years." - Smithsmonian Museum

The Lakota Winter Count online exhibit, hosted by the Smithsonian National Museum, features the history behind winter counts and pictures of actual winter counts dating back to 1701, complete with explanations.

View Video Here

View Bull Plum's Winter Count: Glenbow Museum Archives HERE

Winter Count, Then and Now by Native Hope Blog

Read HERE

Read more about the Blackfoot tradition of using Winter Count Robes HERE

"The Seven Sacred Teachings, also known as the Teachings of the Seven Grandfathers, is a set of teachings on human conduct towards others. They are what was traditionally and still is to this day needed in order for communities to survive."

"Each of the Seven Sacred Teachings honours the virtues necessary for a full and healthy life. Each of the Teachings is embodied by an animal to underscore the point that all actions and decisions made by man are manifest on a physical plain. The animal world taught man how to live close to the earth; the connection that has been established between the animal world and the world of man instills a respect for all life in those who follow the traditional way."

Empowering the Spirit website: Resources for classrooms and schools.

The Seven Teachings Stories: book series and teacher guide for lower elementary.

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

A winter count is a record or calendar. The Blackfoot people kept a physical record where, at specific periods and intervals of time, images were drawn upon a tanned animal hide. There were many winter counts kept among the people—some personal, some tribal, some practical and some ceremonial.

Ira Provost has been a working musician in Alberta for the past three decades writing, performing and producing various musical projects in multiple genres including Indigenous, folk, rock, country, blues, jazz and experimental.