TSINIKSSINI 2006
2018
Published by Blood Tribe Administration
COMMUNICATIONS Department
The Blood Tribe Administration Review entitled ‘TSINIKSSINI’ is dedicated to the sharing of information for the people of the Blood Tribe. The magazine format features news, stories, articles and an array of items as our way of sharing what is occurring on the Blood reserve and beyond. We hope you enjoy your magazine and invite any suggestions you may have in improving our coverage on any number of events and activities. The magazine will be printed on a monthly basis and will be distributed to various locations on-and-off the reserve. The magazine is free of charge. The magazine is published by the Blood Tribe Communications department. The collection of information, photographs and layout of the magazine is from the Blood Tribe Communications department. Reproduction of any story or use of photographs must be requested in writing and addressed to the Blood Tribe Communications department. Any unauthorized use of stories and photos of TSINIKSSINI or from the Blood Tribe Communications department may infringe on tribal copyright laws. We would like to acknowledge the Blood Tribe Chief & Council and the people of the Blood Tribe for your support. Rick Tailfeathers: Communications Director Tom Russell: Communications Writer Myron Fox: Layout Graphic Design Zane Medicine Crane Photos/Stories
Nov/Dec 2018 whats inside...
The Blood Tribe is mourning the loss of one of its most prominent elders as Dr. Pete Standing Alone saddled his horse one last time and rode off into a sunset filled with everlasting memories and his many accomplishments. Much of Dr. Pete’s life was spent among his people except for those years as a young man when he travelled along the Kansas panhandle looking for work. He found work in the livestock ranches with his brothers and later toiled as a rough-neck in the oilfields. Upon his return to the Blackfoot territory, Dr. Pete gradually became involved in the traditions of the Blackfoot ways. Dr. Standing Alone was one of the era’s last remaining free-range ranchers who had a sizeable herd of cattle and horses. The people of the Kainai Nation are saddened by the loss of one of our most esteemed elders. The land claim currently in the courts had many tribal members attend the court house in Calgary, AB., to listen to arguments in regards to land the Blood Tribe is entitled to. One of the contentious issues deals with population figures at the time of the Treaty signing and which boundary will be honored. The festive season is upon us once again and it is this time of the year when our generosity and sharing will be in the forefront. For instance, many departments are making every effort in ensuring the needs of our people are being met. The Kainai Foodbank is preparing food hampers and trying to get a few gifts to give to our children who may not have those same opportunities as others. The Blood Tribe Police Services officers are providing articles of clothing such as gloves and scarves and Sergeant Jim Bennet is busy working with outside organizations to assist in the spirit of giving once again. On behalf of Chief Roy Fox and our members of council, the Blood Tribe Communications wishes each and every one of you to have a safe and Merry Christmas and together we look forward to a prosperous and healthy New Year. We hope you enjoy your magazine and if you have any story ideas, you can send them to our new and streamlined e-mail account: news@bloodtribe.org. ‘Til next time…
Published by the authority of Blood Tribe Chief & Council Box 60 Standoff, AB T0L 1Y0 ph: (403) 737-3753 FAX: (403) 737-2785 visit our website for more... www.bloodtribe.org
cover photo The late Dr. Pete Standing Alone, pictured here, was a true cowboy and a legend among his people. Pete left behind a legacy that will be carried on by his children and their children. The Blood Tribe and the people of the Blackfoot Confederacy mourn the loss of a humble but proud Blackfoot leader. Cover Photo: File photo Additional photos: Rick Tailfeathers, Tom Russell, Myron Fox , Zane Russell and Sandra Delaney 2
TSINIKSSINI December 2018
BTAP Pays Dividend to Tribe, showing Profitability.
At a BTAP Board of Directors meeting on November 29/18, the Board presented a dividend payment to the Chief and Council in the amount of $195,000. This payment represents a change in the profitability of the organization and the move to becoming a good corporate citizen. BTAP has initiated the original “irrigation mall” business model that divides the rental payments to certain allocations to ensure operations, Dryland rent to Tribe, pivot replacement, new capital investment and a payment to the Chief and Council as the Shareholders of BTAP. Council will be directing these funds to much needed community initiatives and other areas.
Blood Tribe Agricultural Project Committee members Hank Shade, Kirby Many Fingers, Kyla Crow, Lance Tailfeathers and Marcel Weasel Head proud of BTAP accomplishments.
Please visit us at btap.ca for more information and the latest updates. Board and Staff – Blood Tribe Agricultural Project (1991). 3
Submitted by BTAP
TSINIKSSINI December 2018
REMEMBRANCE DAY CEREMONIES HONORS THOSE WHO SACRIFICED THEIR LIVES FOR OUR FREEDOM The Kainai War Veterans Association hosted the 24th Anniversary for the Remembrance Day ceremonies at the Multipurpose Building in Standoff, November 11, 2018. The ceremony began at 10 a.m., with Moccasin Flats drum group opening the celebration with the Headdress Society song for Grand Entry, the Flag song was conducted by Rocky Lake. Glenn Miller, C.D., General Stewart and Marvin Weatherwax Jr., Blackfeet Veteran’s Alliance, shared opening remarks for the Veteran’s Association. Dr. Lena Russell and Maria Russell said the poem, “In Flanders Fields,” both in the Blackfoot and English version. At 11 a.m. everyone in attendance rose from their seats to pay their respects for all veterans with two minutes of silence. Long time bugler George Kush, who has supported the Kainai Remembrance Day ceremony, was unable to attend due to health reasons. The veterans and family members who know and appreciate Kush’s participation wish him well in his recovery. Several families came together to remember their forefathers who were ever so brave to join the military to fight for the freedoms we all enjoy today as Blackfoot citizens. They were all recognized and honoured by their families with a wreath. Martin Eagle Child and Travis Plaited Hair were the ceremony emcees. Elder Charlie Crow Chief opened with a prayer and welcomed community members. This year, the community missed Mrs. Ruth Quesnelle, the poppy lady, prior to the Remembrance Day ceremony who goes from department-to-department in sharing the poppy with the people. Mrs. Quesnelle, whose husband Horace served in WWII, is keeping her late husband’s name, and the memory of all those who served in the conflicts of war, in our thoughts and prayers. Elder Sophie Tailfeathers closed the ceremony with a blessing for everyone in attendance and for those who could not make it to the celebration.
U.S. Marine Jeffery Bull Shields accompanied by his family members.
Canadian Armed Forces veteran Preston Crow Chief stands with his family and people.
The family of WWII veteran Mike Oka honor his life at Remembrance Day.
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Story by Zane Russell
TSINIKSSINI December 2018
‘IN FLANDERS FIELDS’ HONOURED BY ELDER
Dr. Lena Heavy Shield-Russell and daughter Maria recite In Flanders Field in Blackfoot and English.
This past Remembrance Day, Dr. Lena Heavy Shields-Russell, an Elder of the Kainai, and her daughter Maria unveiled the first ever Blackfoot translation of “In Flanders Fields” during the annual ceremony held at Standoff. Heavy ShieldsRussell began working on her translation of the famous First World War poem by Canadian soldier. Lt. Col. John McCrae sometime around 2003. It took her 15 years to come up with a translation which she felt not only captures the words of the poem, but also the intent and emotion behind them. “I just decided to do it,” says Heavy ShieldsRussell. “It’s my field: The structure of our language and the written part of our language. Every year the kids in school are learning that poem, and I just felt I should translate it into Blackfoot.” Heavy Shields-Russell says respect for soldiers and veterans, and honouring those who die in battle, is a concept which translates in any language. “Generally, the poem is sad, of course, with the war and the killing,” she says. “But there is a part there, where the sound of the words come out so sad (in Blackfoot). In the part where the dead are talking, one
says, ‘Kiannohka nita’tamitaihtsiihpinnaan I’niiksi itaihstaahpi.’ ‘They were once alive, they were loved and they did things, but now they are dead.’ I was doing a direct translation and the sadness just came out. It’s a very sad poem, and I wanted to make sure that sadness was there in Blackfoot.” Once Heavy Shields-Russell decided to translate “In Flanders Fields” it just had to be right, she says, that’s why it took her so long to finish. She admits what she has come up with is an extremely close, but not perfect, translation. “There is no Blackfoot name for poppy; so I put in there red flowers,” she explains by way of example. “I am not happy with that because a red flower could be a red rose, for example, and that is not a poppy. I would have liked to get a better word, but the way it is was my thinking when I did that. And I don’t want to keep changing it. For the kids, or whoever is going to use it, they will use this beside the original.” But there are some concepts which translate and resonate powerfully in Blackfoot, says Heavy Shields-Russell.
of the final stanza of the McCrae poem. “Noohkakohkootsiimoka means ‘could you talk to them, the ones we went to war with.’ The next line is: ‘No’tsinnaanistsi aii’sistsikooyi.’ ‘Our arms are tired.’ And then: ‘Nitsitapaapiksi’pinnaan isstsaana’kima’tsisi.’ Which means: ‘We throw to you the torch.’ So altogether, ‘We throw the torch to you because our arms are tired.’ ‘Ma’tsika,’ ‘Take it’” Heavy Shields-Russell hopes others will now take up the torch she has thrown to make her translation of “In Flanders Fields” into something which will continue to resonate among Blackfoot speakers for many years to come. “I think now when I have translated it that am hoping people would read it, especially the kids,” she says. “I am seeing the future of this. We can make a little film with this poem and some pictures to make it more meaningful, and present it at the Remembrance Day. That way we can honour the warriors and veterans.”
“Noohkakohkootsiimoka nitaawaawahkaotsiimannaaniksi,” she reads from her translation of the first line 5
Story by Tim Kalinowski—courtesy of Lethbridge Herald
TSINIKSSINI December 2018
WRIGHT BRUISED HEAD
INDUCTED INTO INFR HALL OF FAME FOR LIFETIME ACHIEVEMENTS Classic photo of long-time rodeo cowboy Wright Bruised Head.
A Blackfoot cowboy who was born on the Blood reserve, but who now calls Calgary home, was inducted into the Indian National Finals Rodeo Hall of Fame where he now stands among an elite group of athletes including his late father Pete Bruised Head who was inducted in 2013.
The Blood Tribe leadership and its people congratulate the recognition of Wright Bruised Head of his induction into the Indian National Finals Rodeo Hall of Fame.
Wright has been on the rodeo trail all his life in a sport that has had the Bruised Head name involved in one capacity or another. Bruised Head followed in the same footsteps as his father Pete as he has taken home numerous World and rodeo circuit championships and countless trophy saddles, buckles, plaques and cash during his lifetime. His career, as well, includes acting roles in major motion picture films. Bruised Head is not quite ready to hang up his spurs or to put his rope and piggin strings aside. His dad Pete was very active until his passing and Wright hopes to continue to make his mark in the rodeo arena for as long as his body holds out. In 2009 and 2014, two of Wright’s horses were chosen as Horses of the Year.
Bruised Head in solemn pose during rodeo grand parade.
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Story by Tom Russell
TSINIKSSINI December 2018
LETHBRIDGE JUSTICE SYSTEM INCORPORATES FEATHER TO BE USED AS ALTERNATIVE TO OTHER RELIGIOUS ITEMS
Court of Queen’s Bench crest.
The Lethbridge Court of Queen’s Bench has incorporated the use of an eagle feather as an alternative to other religious practices for Blackfoot and other First Nations’ peoples to use in swearing to tell the truth. Provincial Court Judges Jim Langston and Derek Redman joined in with Tony Delaney, Kainai Peacemaking Program Coordinator, and elder Joe Spotted Bull who blessed the feather that was donated by Travis Plaited Hair. “We have been attempting, for a long time, to incorporate Aboriginal thoughts, spirits, ways in the court system,” said Judge Langston. “It doesn’t take a genius to understand that our world has done a lot to destroy the Aboriginal peoples’ world and their culture. So, with the help of Tony Delaney and others, we are starting to take some initiatives to actually understand Aboriginal people and incorporate them into our justice system in a meaningful and responsive way.” Delaney introduced elder Spotted Bull who blessed the courthouse, the people in attendance and blessed the feather that will be offered to those who believe in the traditions and customs of the Blackfoot and other First Nations instead of the bible in swearing to uphold the truth. Judge Derek Redman, Assistant Chief Judge, fully supports the feather as a symbol of truth in the judicial system. “Historically, the number of First Nations people in jail, in the justice system, is far greater than the percentage of the normal population. And part of it has to do with
Provincial Court Judges Derek Redman and Jim Langston hold feather to be used in court
the lack of understanding of their needs, their issues and how to respond to some of their matters,” he said. “This ceremony was to introduce the eagle feather into the southern region and my hope is that we have it in every courthouse.” Members of the judicial system had the opportunity to participate in a sweat lodge ceremony as a measure to understand the traditional and cultural practices of the Blackfoot people. “Most people have a stereotypical view of Aboriginal people, and after that sweat, those views have changed dramatically,” said Judge Langston. “There are other things we can inherit, we can learn from this world and we’re doing that slowly.”
Sik-Ooh-Kotki Friendship Center, shared his thoughts with the people. “This feather comes from our ceremonies,” he said. “I smudge every morning and I pray for the day. It’s my contract for the day; whatever I say in that prayer, I have to fulfill. In our way, we don’t leave anyone behind. We take care of every one. Our core values are to take care of everyone. The purpose the justice system is going to use the feather for is good; it will help people. This is our gift from our society.”
Travis Plaited Hair, Executive Director, 7
Story by Tom Russell
TSINIKSSINI December 2018
NITSIS’SKOOWAANIKSI: UNITY IN SERVICES HOSTED TRADE FAIR EVENT IN CONJUNCTION WITH ARCHES
Overhead view of the Trade Fair at the Multipurpose building in Stand Off, AB.
On November 30th, members of the Blood Tribe gathered at the Multi-Purpose Building in Standoff for the 3rd annual Nitsis’skoowaaniksi: Unity in Services event. The trade-fair setting event was influenced by the City of Lethbridge’ Project Connect in November 2016, the focus of the event is to offer free services in a range of community resources to access. The initiative was initially founded by Starly Brave Rock, a member of the Blood Tribe and a staff member of Arches Indigenous Recovery Coach Program. “We offered the resource booths. On one end we have the free services that include haircuts, foot care, photo booth, massage therapy and legal guidance,” said Brave Rock. The Arches Indigenous Recovery Coach Program is a peer-to-peer community-based and culturally informed recovery coach program, supporting adults undergoing opioid addiction in Lethbridge. The program combines one-on-one communitybased case management practices with culturally-focused healing and behaviour relapse prevention. “The goal of this event today was to build
collaborations with the City of Lethbridge and the Blood Tribe,” said Brave Rock. Arches provide compassionate, responsible, confidential and non-judgmental support to clients, families and loved ones. Arches is a not-for-profit organization that provides leadership in building individual and community capacity to respond and reduce the harm associated with HIV and Hepatitis C in South-Western Alberta. “Today we had immunizations and also Hepatitis C testing,” said Brave Rock. The goal for the Nitsis’skoowaaniksi event is to collaborate. The second goal is for the community members, so they could see what’s available and the long-term goal is to gain more support from the Kainai Nation and the City of Lethbridge. The Blood Tribe Department of Health, Tribal Government, Blood Tribe Employment and Skills Training, Lethbridge College and Blood Tribe Social Development, just to name a few, were invited as guests to the event. “Today we had booths that range from housing, to mental health, employment and education,” said Brave Rock. Invited guests arrived at the Multi-Purpose 8
Building early enough to have their booth setup for display for the community members to gain knowledge about the resources and get information of the services provided both on-and off-reserve. Everyone that did participate did it out of volunteer work for the community. “This event relies all on volunteerism, so all the services here today are volunteering their time; I volunteered my time to organize it and the cooks today that prepared the meal they volunteered their time to make the meal and to distribute it,” explained Brave Rock. “So, the goal eventually is that there will be zero cost to the event.”
Members of the tribe received haircuts. Story by Zane Russell
TSINIKSSINI December 2018
PUBLIC WORKS DEPARTMENT GROUND BREAKING AS PREPARATIONS BEGIN IN CONSTRUCTION PLAN
Kainai elders Charlie Crow Chief and Jasper Buckskin and councilor Floyd Big Head at ground-breaking ceremony.
The Public Works department is getting a new home. After the site was blessed by elders Charlie Crow Chief and Jasper Buckskin, Public Works Director Joe Healy and council members Robyn Little Bear, Floyd Big Head and the engineers participated in the groundbreaking ceremony to officially launch the construction of the new building. “I would like to thank Joe and all the staff at Public Works for being patient. We’ve been looking forward to a new building for a long time and I am just so excited. The companies that are here helping us with the project, part of their agreement will be hiring our people to help with the construction phase,” said councilor Floyd Big Head. “I would also like to thank Silver Ridge Construction, Talbera, our architects and engineers.”
members who work in the trades. The new two-story building will cover 15,000 square feet, with a 10 bay shop area equipped with cranes, heavy-duty machinery and office space. The maintenance crew will be separate from the office crew, giving employees a spacious and safe work environment. “This building is also designed looking ahead for the next 35 years. It’s not just designed for today, but it’s designed so
The Director of Public Works acknowledged his staff as he welcomed everyone who attended the sod turning ceremony. It has always been his goal to have a new building due to overcrowding. The current building, explained Healy, is too small for employees and all the massive equipment they have for maintaining our reserve. Healy acknowledged Chief and Council for helping to achieve the funds for the new building. “We should be in this new building by October 2019 and just continue to move forward with what we’re doing,” said Healy, Director of Public Works for the Blood Tribe. “Thanks to our leaders for helping us get the funds for the new infrastructure.”
Council member Robyn Little Bear shared her enthusiasm in the realization of the new facility. “I just want to congratulate all the staff. I know this has been long waited for – we are pretty excited for you guys,” she said. The construction for the $5 million project is expected to get underway as soon as possible; the companies hired will bring employment opportunities for tribal
that it will be able to service the public and people can use it for the next projecting 35 years,” explains Albert Tagoe, Principal of Talbera International Technologies.
Public Works plans to have a landfill to follow in the near future and they also have been busy with upgrading waterlines and plan to continue work on the many roadways on the Blood reserve. Council member Robyn Little Bear.
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Story by Zane Russell
TSINIKSSINI December 2018
UPDATE ON LAND CLAIMS November 2018
Chief Roy Fox – Makiinima, with Blood elders and supporters.
BIG CLAIM
The Blood Tribe first filed the Big Claim Statement of Claim in Federal Court in 1979. It then submitted the Big Claim to Indian Affairs (Specific Claims) in July 1996 (with further submissions in 2000 and 2001) regarding the southern boundary of the Blood Indian Reserve and an outstanding Treaty Land Entitlement. Canada rejected the entire claim in November, 2001. In 2003, the Blood Tribe requested that the Indian Claims Commission (“ICC”) conduct an inquiry into the Big Claim and the ICC subsequently agreed to conduct an inquiry. The matter was heard by the Indian Claims Commission in 2004 through community sessions where Elders gave their evidence and the Blood Tribe sent its written submissions to the ICC on June 15, 2005 and the Blood Tribe and Canada made oral submissions, based on their respective written submissions, to the ICC in October 2005. On August 7, 2007, the ICC informed the Blood Tribe that it found Canada should negotiate part of the Big Claim. Specifically, the ICC recommended that Canada accept the claim that the Blood Indian Reserve was created in 1882 and that a surrender was required when it was reduced in size in 1883 with the movement of the southern border. The ICC also found that the date of first survey for Treaty Land Entitlement purposes was 1882.
The ICC’s decision was not binding on Canada and despite the Blood Tribe’s continued requests for Canada to reconsider, Canada has refused to negotiate any aspect of the Big Claim. The Federal Court action was held in abeyance while the claim made its way through the Specific Claim and ICC processes and in November of 2009 Blood Tribe Council found that the only option available to the Blood Tribe was to move forward with the litigation of the Big Claim and steps were taken to expedite the Claim through this process. The Federal Court Action has begun with Phases 1 and 2: 1. Phase 1 Elder Hearing: On May 2, 2016 a Court room was set up in the Kainai Multipurpose Building in Standoff and Elder Evidence was heard for the month of May. 2. Phase 2 was the Trial on Substantive Issues: This part of the hearing was held May 14 to July 5, 2018 in the Federal Court in Calgary, and included expert witnesses who testified on behalf of the Blood Tribe. Canada also provided expert witnesses during this phase. 3. Written submissions will be provided to the Court and oral closing submissions will be on December 4 to December 6, 2018. This will be at the Federal Court in Calgary. 4. If there is a positive decision on some or all aspects of the Big Claim, Justice 10
Zinn will provide his decision on the substantive issues after Phase 2 and then Phase 3 will follow on the quantum of damages. MISMANAGEMENT OF ASSETS CLAIM (BETRAYED WARDS) This Claim commenced in Federal Court in 1998 and was filed with Specific Claims in 2000. It deals with mismanagement of Blood Tribe assets by the Federal Government between years 1894 and 1927 as it relates to the cattle industry and Greater Production Scheme. The Federal Court Action stayed pending resolution through the Specific Claims process. The Minister of Indian Affairs accepted the claim for negotiation, specifically accepting that Canada has outstanding lawful obligations for: * Failing to protect land and resources and allowing overgrazing on the Reserve; * Using the Greater Production Scheme to lease lands when it was known that those lands were needed by the Blood Tribe; * Failing to account for cattle and to take remedial action when Canada was made aware of the mismanagement; * Failing to properly manage Blood Tribe Cattle and reserve lands and resources leading to destruction of Blood Tribe cattle herds. The Blood Tribe agreed to negotiate the claim through the Specific Claims Process and is currently nearing completion of the Negotiation Process. We hope to have this
TSINIKSSINI December 2018
claim resolved in 2018-2019. TREATY ENTITLEMENT TO CATTLE CLAIM (CATTLE CLAIM) On December 11, 1997 the Blood Tribe filed a Statement of Claim in Federal Court claiming: * A declaration that the Blood Tribe is entitled to cattle under the Blackfoot Treaty (Treaty7); * A declaration that the Defendant has breached the terms of the Blackfoot Treaty; * Damages for the value of the Blackfoot Treaty entitlement cattle and the loss of yearly revenue in such amount to be proven at trial; * Damages for the loss of an alternative economy; * Damages for the loss of opportunity in the cattle industry. On May 7, 1998 the Blood Tribe submitted the Blood Tribe Treaty Entitlement Cattle Claim (the “Cattle Claim”) to Specific Claims Branch but was advised by letter of September 20, 2011 from Patrick Borbey, Senior Assistant Deputy Minister, that it was the decision of the Minister of Aboriginal Affairs and Northern Development not to accept the Cattle Claim for negotiation on the basis that there is no outstanding lawful obligation on the part of the Government of Canada. On September 18, 2012, the Blood Tribe filed a Declaration of Claim with the Specific Claims Tribunal alleging that the Crown failed, on or before 1882 or at any other time, to provide the cattle promised
under Treaty and that the failure to provide the cattle resulted in financial loss and fiduciary breaches. Canada filed its response to the Declaration of Claim on December 18, 2012 denying the validity of the claim entirely. On February 28, 2018 Canada advised that it would like the opportunity to seek a negotiated settlement of the Cattle Claim, in light of evidence that has become available since the claim was filed and the evolution of the law. For the purposes of pursuing a negotiated settlement, Canada has stated that it is now Canada’s view that Canada breached Treaty 7 by failing to provide the promised cattle. The Blood Tribe accepted the offer to negotiate a settlement of the Cattle Claim subject to the clarification that the negotiation of the Cattle Claim does not impede the progress of the settlement of the Mismanagement of Assets Claim in any manner. The Cattle Claim is also currently under Negotiation. We hope to have this claim resolved in 2019 as well. TIMBER LIMIT CLAIM This Claim was filed in Federal Court in 1999. Blood Tribe claimed damages for various breaches by Crown with respect to timber resources that were promised at the time of Treaty 7, and other losses suffered by the Tribe. The specific claim filed with Specific Claims alleged the same breaches including the Crown’s failure to provide sufficient timber resources; Crown breached fiduciary obligation by allowing Waterton Park to subsume Timber Limit and allowing Parks Department to
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interfere with Tribe’s access to and use of Timber Limit and the Crown acting in a conflict of interest with regard to the wishes of the Parks Department to the detriment of the Tribe. The legal action in abeyance while claim proceeded through the Specific Claims process. The written submission was filed with Specific Claims in 2000. Canada accepted the Claim for negotiation on September 23, 2011 on the basis that: * Crown breached its fiduciary duties upon the inclusion of the Timber Limit in Waterton Lakes Park; and of Breach of duty for restriction on use of Timber Limits by Parks Branch and deferral of Indian Affairs to Parks Branch The Blood Tribe accepted offer to negotiate and is currently in the Negotiation process now and hope to find a resolution of this claim in 2019. FOR MORE INFORMATION: PLEASE CALL THE TRIBAL GOVERNMENT DEPARTMENT @ (403) 737-3753
TSINIKSSINI December 2018
Pete Standing Alone
Pete Standing Alone.
WHEN WERE YOU BORN? I was born June 18, 1928, on the Blood reserve by my father Henry Standing Alone and my mother Louise Many Fingers, but she was raised by Cross Childs. So, sometimes she’s Many Fingers and then other times she’s Cross Child. I was born here in Standoff, at that old hospital and that hospital was run by the Catholics. I was baptized by the Catholics. My mother used to tell me that she named me after her dad which is Pete Many Fingers. He is also known as akaokiitsii, that’s his name: “Six Toe’d Pete,” he has six toes on his feet and that’s how he got the name Many Fingers. It should be Many Toes (laughs). HOW OLD WERE YOU WHEN YOU LEFT THE BLOOD RESERVE? About that time I was 17 and the next fall, the next year I left for the states. People now tell me that you have to get a permit, and I guess that’s the way it was, to leave the reserve. If you’re going to visit Brocket, Siksika, you get a permit, but, I wasn’t aware of that, I Just took off and I went down into the States. That was the fall of 1946. I’d come back in the summer, around April, then I go back. But, there was one time I spent a year-and-a-half there and then came back. WHY DID YOU LEAVE? One of the reasons I left the reserve was I wanted to find out what was out there. One of the strange things that happened to me at that time was, you know, I go into a restaurant and this white waitress; over here, there are just Chinese. And I didn’t experience any discrimination. I got along with the people, except once in Texas I got hurt we were working long hours and
RESPECTED BLOOD ELDER PASSES ON
we moved to different locations. At that one time we were driving and I fell asleep on the wheel and I ran off the road and there happened to be a coulee and I hit an embankment. I must’ve got knocked out, because, when I came to there was a car coming and they must have seen everything, they were coming pretty fast and they just stopped. They took me to the hospital. My chest was hurting from hitting the steering wheel. The pickup was a total wreck. So, they released me from the hospital and I walked downtown, it was a small town. I walked into this café. This waitress told me “You know where your side of the town is.” So, I just got out of there. They must have mistook me for a Mexican, because there are places there that Mexicans are not allowed, and especially Black people. When I got to Texas, they had two sets of washrooms: one for Blacks and one for whites, but I could go to either one of them. When they found out that I was Indian they treated me pretty good, especially in the Deep South. That’s where I picked up the English language. I knew enough to get by, working for and with the white people. When you’re out there away from the Blood reserve, you soon learn you have to work if you want to stay alive. There was no welfare. And I learned you have to put out so that you can keep your job. I controlled
Dr. Pete Standing Alone receiving Doctorate.
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my drinking habits because of that. If you don’t show up Monday morning, someone is waiting to get your job. So, I had to not get drunk every weekend. Some of the people I met down there I still remember their names; I’ll probably never see them. This one guy I worked for was a millionaire. He had a ranch in Nevada. His name was Rust Wilkins and we became good friends. He died a couple of years ago. Most of the people that I come in contact with, I usually develop a friendship. You have to earn your wages. You have to put out. There were white men that I worked with that all they did was just complain. Those are the people that never amount to anything. DID YOU PLAN ON STAYING AWAY FROM THE BLOOD RESERVE FOR A LONG TIME? My intent was not to leave the reserve for good. In my book, one of my granddaughters used my quote: “I came to this hill and I wanted to see the other side of that hill and when I did, there was another hill, so I just kept going.” I don’t remember saying that, but she read the book and she used what I said. That’s the way it happened. I met a lot of good people and I am lucky that most of the people were decent people. Of course, there are some who are not very good. It’s like that anywhere you go. When I came back for good, I think it was 1955. But, before that, the wages that I saved, I managed to buy a few heifers. That was when I started raising cattle and horses. Today that is my business—cattle. I got roughly about close to four-hundred head. I experienced when ranching was paradise on the reserve. There was a lot of open rangeland. Now, it’s not like that. I spent something like $30,000 for my cows to stay on the Blood reserve. The population is growing and the land is getting smaller. WHAT DID YOU LEARN WHILE IN THE UNITED STATES? What I learned down there I used. If you don’t work, you’re not going to have a job, and you’re not going to eat. I was never on welfare because I believed in providing for myself. You know, Indians don’t retire, they just keep going. I’m still doing the work I was doing twenty-five years ago. I’m a strong believer in making an honest living. WHAT IS ONE OF THE TURNING POINTS IN YOUR LIFE? My life changed when I joined the Horn
TSINIKSSINI December 2018
Dr. Standing Alone with portrait in High River.
Society in 1972. It didn’t change overnight; it took quite a few years. We were in there for thirteen years. I guess some people call it ‘acting good.’ I’ve heard that expression a lot. Aahh, he’s acting good. Well, you have to do that if you want to improve your life. You have to act good whether you’re good or not. But, sometimes it works. It worked for me. I quit drinking and I can say I’m quite honest to myself and other people. After I became a councilor, and after I was done with the Horn Society, I became an elder. That’s when people approach you to help out. If I didn’t join the elders, I don’t think I would have got the Doctorate. The Horn Society changed my life, and you have to live what you say. You can’t say one thing and go do something else the next day. It keeps me pretty busy. HOW DID YOU BECOME INVOLVED IN THE FILM CIRCLE OF THE SUN? I met Colin Low in 1955 at the Sundance. He approached me and told me he was going to make a video about the Blood reserve. He wanted a guy who could sing Indian songs, who could ride broncs, kind of an all-around person. The name Rufus Goodstriker came up, he fits what they wanted. The following year, the National Film Board came, and they started shooting. There was a drilling rig just west of the St. Mary’s school, and they wanted to shoot some scenes with an Indian working there, and Colin talked to Ray Many Chief. Ray said Pete Standing Alone worked on oil rigs, so Colin approached me. I said yeah, I can do it. So, they fitted me and I was insured while I was working on the rig because they were afraid they might get sued if I got
hurt. That’s how I became involved. After the shooting, Colin said well you better stay with us to be our interpreter and guide. So, I started travelling with them and they started asking questions. Next thing I knew, I was part of them. Before they left, Colin told me you got to tell me your life story. My life is nothing, but I could talk about my life in the states. He said, that’s good, we’ll do that. In 1959, Colin wrote to me and told me I was not going to Montreal. He said they were not going to use me, they were going to use professionals. The head of the film, Stanley Jackson, wasn’t satisfied with the guys from New York, they didn’t know anything about the Blood
Indians. I guess he told his people ‘get that Blood Indian over here.’ I got on the plane at noon in Calgary and reached Montreal late that night. I used to ride at the Calgary Stampede and I wanted to ride there. They entered me as Pete Standing Alone from Montreal, Quebec. I hit the fence and it knocked the breath out of me. Some people in the stands said ‘oh, that poor Frenchman.’ That film, I think, gets stronger as it gets old because of the people that were there. Most of them are not around anymore. ARE YOU SATISFIED WITH YOUR LIFE? Oh yes. I’ve got regrets. But, most of them are positive, things I’m happy I did. The thing I tried to do, at the time I didn’t realize, is I never disgraced the Blood Indians wherever I went. I never planned it that way. Like I said earlier, you have to work, and for that reason, I never disgraced my people.
Gifted with Headdress by Charlie Fox.
Dr. Standing Alone with late Dr. Andy Black Water.
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Story by Tom Russell
TSINIKSSINI December 2018
KIPAITAPIIWAHSINNOONNI/NIITSITAPII BLACKFOOT WAY OF LIFE
In honour of the Elders that have walked on and to the their families and relatives, our prayers are with you. In a previous article here, the late Aatso’taowa/Andy Black Water spoke of the benefit and purpose of the plants Creator has given the Niitsitapii. It is important to understand the connection we have to Ksaahkomm/Earth is significant, because we became the caretakers of kitawahsinnooni/our land since time immemorial. Maintaining this connection has been the root of our survival in lean times as it offers kiistonnoon/us many plants for food and to make medicine for our own benefit and purpose in the Niitsitapii way of life. Elder Ikaiskinii/Leroy Little Bear wrote: “Renewal is an important aspect of the Native American paradigm, certain regular patterns, be they seasons, migrations of animals, or cosmic movements, this gives rise to the view that creation is a continuous process but certain regularities that are foundational to our continuing existence must be maintained and renewed.” In the early days of Akaitapiiks/ancestors, the main foods were berries, roots or leaves of the various edible plants and occasionally the bark of certain shrubs and
William Singer III
trees. These foods were the main diet of our ancestors long time ago in the pre-Napiera. Today, the connection lives on through the teachings that are being passed down and we can say that the Niitsitapii have survived through oral teachings, despite colonization. Our flora and fauna have also felt the effects of colonialism and share similar factors, through the loss of habitat/ land via agriculture, irrigation, oil and gas development and now climate change. For the Niitsitapii, adaptation has been integral in the longevity of the tribe, so our history, our culture and our ancestors are what guide us; following Traditional Ecological Knowledge (TEK) remains key for the next generations. Elder Makai’sto/Leo Fox, when asked if there were any Blackfoot words for “flora and fauna” or “stewardship,” states: “If there are not words already for these concepts, I think that they could be developed. Stewardship, means having the responsibility for looking after something; generally the term would be ihpitsskskopaotspi. Flora refers to all the plants, fungus, etc. that grows in a particular area so the word would be itsaisskiistsi. Fauna is the collective term for all the animal life in a particular area. The term would be itopiiksi/itstsiiksi.” 14
Artist/Writer William Singer III.
Understanding our relationship with Ksaahkomm gives us the opportunity to decolonize and continue the legacy of required knowledge for future generations. Spending time out on the land brings families together, whether out picking sweet grass, berries, wild mint, swimming or walking through Kitawahsinnooni. This time also served as a classroom prior to colonization with parents teaching children the various uses of plants as the part of their “class work.” Here on Kainaissksahkoyi, some of the traditional plants that we rely on need our help in terms of habitat threats and with the possibility of adapting with restorative methods. Implementing community gardens will be another key action when considering current food security issues by growing contemporary plants and introducing the traditional Native edible varieties back into our diets. Plants, like the Niitsitapii, must adapt, however, they need our help by learning more about them and caring more for the environment, which will continue to play an important role in our Blackfoot way of life.
Submitted by: Api’soomaahka – William Singer III
TSINIKSSINI December 2018
RODEO SCHOOL FOCUSES ON ROUGH STOCK TO BRING POPULAR EVENTS BACK FOR FANS
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All Star Rodeo School
Dallas Young Pine and group photo of instructors, future rodeo contestants and champions.
The All-Star Rodeo School lead by Dallas Young Pine and the Kainai Ag-Society recently hosted an event that brought together many youngsters interested in learning and participating in rodeo. The youth were introduced to taking care of their horses and livestock as well as the intricacies of acquiring the skills and techniques of Saddle Bronc and Bull Riding.
Young Pine, who is considered an Iron Man in the sport of rodeo and who participates in the rough stock and timed events, is pleased with the turn out. “Why I called it the All-Star Rodeo School is because the Blood Tribe has many world champions and I wanted the champions to become involved,” he said. “Rodeo is losing in the rough stock, the numbers are down, and we have riders from the Yukon,
Montana, B.C. and Saskatchewan. We have about 48 participants and we want this school to be very thorough. We want to teach them what it takes to pursue this and maybe take it on as a career. These guys are excited and they want to learn.” Young Pine said everyone will profit from the rodeo school and encourages anyone to attend the next rodeo schools. Story by Tom Russell
KAINAI FOODBANK SHARES ITS GENEROSITY AS IT PREPARES FOR THE CHRISTMAS RUSH
Manager Donna Little Bear with Food Bank volunteers and sponsors.
The Kainai Food Bank is gearing up for the Christmas holidays, as community members are prepping for the holiday season. The Food Bank will provide Christmas hampers for their 500+ clients that enter their doors on a monthly basis. The Food Bank Coordinator, Donna Little Bear, expressed how busy it gets during the holiday season. Little Bear, her staff and the volunteers at the food bank, clear the storage room and wait for the donations to arrive. “We get really busy this time of year; I’ve got some good volunteers coming to assist
from the BTEST Christmas work program. My Christmas rush has already started, I’ve handed out my Christmas hamper applications and now we are just processing those applications,” said Little Bear. Their clientele are elders from the community, the people who are struggling financially and the people who are on social assistance. Many of us get to enjoy the holiday season with our families and loved ones. We also get to enjoy a traditional Christmas dinner on Christmas day, but unfortunately not everybody gets to enjoy the annual Christmas dinner with family 15
and friends. The Food Bank is stepping up to prepare Christmas hampers for those in need, so they too will have the opportunity to enjoy a Christmas dinner with their family and loved ones. The Christmas hampers will contain a Turkey and all the trimmings required for a traditional dinner. “What we provide for the clients is everything that they need for their Christmas dinner,” said Little Bear. “There are 250 turkeys. We will distribute them first and then after the turkeys are all gone, we will give out gift certificates, so the people can buy their turkeys.” The Kainai Food Bank relies on donations from the Interfaith Food Bank, which does cost the Food Bank $750 a month, for shipment fees. The Kainai Food Bank organized a Food Drive in partnership with the Mormon Churches in Cardston to help with the food. “By the time we have completed the fooddrive, the shelves are full of food,” said Little Bear. Anyone wishing to make a financial contribution or donations of food, clothing or toys are encouraged to bring them to the Kainai Foodbank. Story by Zane Russell
Merry Christmas From the staff of the Blood Tribe Administration
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Tsinikssini On Behalf of Makiinima - Chief Roy Fox and the Blood Tribe Councilors, the Director and staff of the Blood Tribe Communications and the employees of the BTA Departments and Entities, we wish everyone a MERRY CHRISTMAS and a healthy and prosperous NEW YEAR.