Cree language and culture nine-year program (grade 4 to grade 12)

2004·4.4 MB·English

by  Alberta. Alberta Learning

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UniversityofAlbertaLibrary
1620 1927 4206
CREE LANGUAGE
AND CULTURE
NINE-YEAR PROGRAM
(GRADE TO GRADE
4
12)
The Cree Language and Culture Nine-YearProgram (Grade4 to Grade 12) is
intended for students who are beginning their study ofCree language and
culture in Grade 4.
PHILOSOPHY
AlfredBonaise
Loretta Breland
"Ourway is avalid way ofseeing the world."
- WesternCanadianProtocolAboriginal Languages Norine Buffalo
WorkingGroup RosalynBull
Jenny Cardinal
"Ourtepees were round like the nests ofbirds .. Joe P. Cardinal (deceased)
the nations hoop, anest ofmanynests where
JuliaCardinal
the Great Spiritmeant forus to hatch our
Raymond Cardinal
children."
-BlackElk, OglalaSiouxHolyMan Mary Cardinal-Collins
Florestine Chowace
ELDER AND COMMITTEE ADVISORS Laura Collins
SusanDion
The contents ofthis program ofstudies are drawn Edith Ellingboe
from the wisdom and ideas ofcountless Elders EstherGiroux
—
past and present Cree educators whose words RhodaGladue
enlightened and challenged both in person and in EmilyHunter
writing, and who are struggling with issues of BryantJohns
language loss and language revitalization. In BillyJoe Laboucan
particular, the Cree Language and Culture Donna Leask
Nine-Year Program (Grade 4 to Grade 12) LornaL'Hirondelle
Development Committee is indebted to the Willy Lightning
following Elders and committee members who
Judy Louis
agreed to advise some ofthe developmental stages
RitaMarten
ofthis document: McAdam
Jutta
• Janice Aubry Marjorie Memnook
• Elise Auger Velma Memnook
• Paul Beauregard Laurie Moyah
• Louise Berland MadelineNoskey
Cree Language and CultureNine-YearProgram (Grades4-12) /l
©AlbertaLearning,Alberta, Canada (April 2004 Field Validation Draft)
Ex
LlBRIS
Universitatis
Albertensis
Linda 01< on
Pauline 0-
Myron Paskamin ADongmai euucaiors and Elders have envisioned
TonyPetrone an education for their children that strengthens
Bemice Prather and inspires by focusing on traditional wisdom.
Lorraine Rain They have envisioned an education where the
Teddy Ribbonleg young people of today are helped in creating a
peaceful balance within themselves, using
Susie Robinson
Aboriginal "laws" as a guide. The "laws" that
Jerry Saddleback
govern life are not laws in the literal and
Joan Simpson
mechanistic sense. They are perspectives that can
John Sokolowski
help young people to orient themselves positively
Marion Stone
as Aboriginal people while establishing or
Josephine Thompson strengthening their personal identities. They are
Connie Twin
perspectives that enable Aboriginal people to live
Stuart Wachowicz with integrity, regardless of the environment or
Joyce Wood circumstances in whichthey find themselves.
NoraYellowknee
GeraldYoung Most importantly for Aboriginal educators, these
perspectives are supported with an abundance of
time-tested learning resources in the form of oral
VOICES OF THE ELDERS traditions. Stories from the oral tradition have
been used in formal classrooms in the past. They
The wisdom of the Elders is central to cultural are recognized as valuable and integral learning
learning according to Cree perspective. Elders are resources, and they become more valuable as the
the "keepers of knowledge," and it is their perspectives they communicate are understood,
guidance that Cree people seek as they strive for
recognized and accepted as legitimate.
balance in their relationships with the Creator
(Mdmawi Ohtdwimdw), the natural world, other
people and themselves. The forms oforal traditions need to be researched,
authenticated and validated. The various forms,
such as legends and stories, need to be understood
The quotations in this section are intended to as culturally significant and authentic. As an
illustrate the vast wisdom ofAboriginal Elders as
example, legends (dtayohkewina) are formalized
"keepers ofknowledge" and as educators within a
traditional system of learning. The Elders' in much the same way as essay writing with a
comments are excerpted directly from The central character (dtayohkan), with footnotes and
Common Curriculum Frameworkfor Aboriginal source listings. Moreover, there is a protocol for
Language andCulturePrograms, Kindergarten to obtaining legends or stories from storytellers. In
Grade 12: Western Canadian Protocol for addition, there are various styles of stories, such
Collaboration in Basic Education, June 2000. as miraculous, humorous orhistorical.
Alberta Learning acknowledges the necessity of
guidance from the Elders ifthis program is trulyto Here, in their words, are Aboriginal voices that
reflect Aboriginal perspective. Each community speak clearly and persuasively about the need for,
wishing to establish a language and culture and the right to, language and culture programs
program must turn to its own Elders for guidance. based on Aboriginal perspectives.
It is only with Elder support that Aboriginal
language and culture programs can succeed in
achievingthe goal oflanguage revitalization.
2/ Cree Language and Culture Nine-YearProgram (Grades4-12)
(April 2004 Field Validation Draft) ©AlbertaLearning,Alberta,Canada
Perspectives-based Culture and Language Aboriginal Rights
Education There is a need and an inherent right to maintain
The Aboriginal perspective is as useful today as it the Aboriginal languages and cultures.
was in the past in helping people live with
integrity, especially as people relocate into urban "Our kids are losing their identity. They don't know
areas oraway fromkin. their history. My grandparents taught me the dangers,
what to respect, etc. Theytold me to never forget where
"We came fromasystem oflaws and relationships. The I came from. When our kids come out ofschool, who
laws were the parameters of acceptable behaviour are they? Who do theybelong to?"
within each relationship. Our lifestyles have changed a — RoddyBlackjack, LittleSalmon/Carmacks, YT
lotbutthe necessityto survive with integrity is still with
me. We must elevate our discussion in a way that we Youngpeople representthe future ofour culture.
canidentifytheprinciples."
— WesFineday,Regina, SK. "We know thatthe worldwill be amuch differentplace
whenourchildrenbecome adults and take responsibility
"Business cannot be separated from the environment. forour community. We mustnow decide what we want
The environment cannot be separated from the our children to know and what traditions to carry from
government. Government cannot be separated from ourancestors."
social andeconomic issues. People cannotbe separated — Peigan Education Committee, 1985 (Assembly ofFirst
from all ofthe above. Perhaps it is time to recognize Nations, 1990,p. 13)
this and make efforts to reinstate a whole-life
perspective ineducation." The Aboriginal children will benefit from being
—
Patrick Kelly, Sto:lo Nation (Jensen and Brooks, 1991, taught the language andculture oftheirpeople.
p. 145)
"Indian parents have the right to directly influence the
The Aboriginal perspective will guide young education of their children. This right, which was
people in making choices that will prepare them guaranteed through treaties, should never become a
for their future as capable adults; it will help them privilege."
—
inunderstanding the value or purpose ofthings, or Alexis First Nation (Assembly of First Nations, 1990,
in making personal decisions; and it will help p. 12)
themto be empowered.
Local Control
Past efforts have not been sufficient in stabilizing
Language and culture are inseparable. Both are
or revitalizing the Aboriginal languages and
necessaryto instill identity in its fullest sense.
cultures.
"Language ... is not just a neutral instrument [for "We have a litany ofwhat we have viewed as the one
communication]. Rather, it shapes our very item that will save our languages. This one item is
conceptualization of phenomena, such that some quickly replaced by another. For instance, some ofus
phenomena are not translatable into another language said, 'Let's get our languages into written form' and we
panhdenosmoemnea floaunngduaignesothehravceultunroes..w.o.rdWsefAorborciegritnaailn ddyiidnga.n..d. stillThoeunr NwaetivseaidA,me'rLiect'asn dleavnegulaogpescukletputralolny
people are forced to speak the foreign language ofthe relevant materials' and we did, and still our languages
English to convey a lot ofour spirituality, our thought, kept on dying. Then we said, 'Let's use language
our essence. Unfortunately, it is not adequate to the masters to teach our languages' and we did and still our
task. So, ifpeople want to understand us and the things languages kept on dying.... Let's put our language
inwhich we take pride, they should learn our respective speakers on CD-ROM.... Finally someone will say
languages. I am proud of my Cree language and let's flash freeze ourremaining speakers."
heritage." —
— GeorgeCalliou,Cree, SuckerCreek,AB(1997,pp. 223- RichardE. Littlebear(Cantoni, 1996,p. xii)
224)
Cree Language and CultureNine-YearProgram (Grades 4—12) /3
©AlbertaLearning, Alberta,Canada (April 2004 Field Validation Draft)
"In 1960westarted outbyorganizingourselves to bring Colonization and Reconstruction
back our dances and songs. The young people are so
willing to learn our ways. But I can't be out too much From the perspective ofthe Aboriginal people, the
We
anymore. are tired."
post-contact period is characterized as a time of
— MaryJohn, PrinceGeorge, BC great dislocation. Colonizing forces disrupted the
"Some ofthose who are intent on learning the language fundamental relationships of Aboriginal people
feel frustrated at the lack ofopportunity to use it, and and disrupted theirway ofbeing in the world.
find that they are not able to progress past a certain
point without the chance for more language immersion In the early contact period, the relationship
experiences." between the European and Aboriginal populations
— Jan Hill, Mowhawk (Freeman, Stairs and Corbiere, was one of mutual respect. For example, the
1995,p. 63) Treaties were signed by two nations. The spirit
and intent of the Treaties as understood by the
Communities and schools must work together to Aboriginal people was that language and culture
strengthen the languages and cultures of the wouldbe respected.
Aboriginal nations.
However, the forces of contact caused great
"To reverse this influence of English, families must
disharmony and dislocation by enforcing the
retrieve their rightful position as the first teacher ofour
Indian Act of 1876 and the subsequent
languages. They must talk our languages everyday,
amendments. One of the most detrimental
everywhere, with everyone, anywhere. But if they are
going to relinquish this teaching responsibility to the policies stemming from the Indian Act was the
schools, thentheymustbe supportive." prohibition of ceremonial practices, thus limiting
— RichardE. Littlebear(Cantoni, 1996,p. xiv) language and cultural transmission. The ensuing
effects almost destroyed Aboriginal values and
Local communities must be the ones to create and cultural identity, and served as a catalyst to the
control language and culture programs to suit their erosion ofAboriginal languages.
particular needs; e.g., language awareness
packages designed for home use, promoting Despite the effects of colonialism, the
languages through the various media and perspectives and values of Aboriginal people are
encouraging fluent speakers in the service industry maintained.
to use their Aboriginal language while interacting
with theirclientele. "My grandmother was a boarding school product and
on my mother's side, my father went to the same
"... the Aboriginal community must be the central boarding school that I went to.... Like it seems thatwe
decision maker in any initiative on Aboriginal language lost about three generations ofteachings but it was easy
maintenance ... [and also] the support of the majority forustogobackto ourteachings."
—
culture, and particularly policy makers, is essential in Maria Linklator, Cree, Thunderchild First Nation
makingAboriginal languagepolicieswork." (Saskatchewan Indian Cultural Centre,
— http://www.sicc.sk.ca/cgi-bin/sicc/epage.pl7162)
BarbaraBurnaby(1996, p. 33)
"Over and over, people who have come to our Aboriginal people work to maintain their identity
communities to get information, go away and write up as nations within Canada.
and interpret and when we see it, we don't recognize it.
Which person? Which family? Which village was "Ourculture is very important to us. I believe that ifwe
involved in developing the materials? We prefer our lose our language, our dances, our music, our tales
ownwayoflearning." handed down from generation to generation by our
— MaryJohn, PrinceGeorge,BC Elders, we lose what our country is to us.... We must
keep our language, our culture, and our land so that,
even in Canada, we can still feel that we have our own
country."
- MaryJohn(Moran, 1988,p. 159)
4/ Cree Language and Culture Nine-YearProgram (Grades 4-12)
(April 2004 Field Validation Draft) ©AlbertaLearning, Alberta,Canada
WIVE SITV SfiARY
UNIVERSITY OFALBERTA
The mainstream culture has begun to explore, Even today, it is necessary to live with the laws of
appreciate and apply Aboriginal perspectives for nature and to feel a part ofit.
their inherent value.
"The time the Whiteman first came to this country, he
"In labelling children as 'gifted' or 'not gifted,' rather sawthere was a lot ofland.... Itwas a beautiful land, a
than calling attention to their specific abilities, ... we land that was here in order for us to make our living
begin thinking that children are naturally clustered into from it. This land provided us with things, gave us a
twowell-definedgroups, 'gifted' and 'non-gifted.' good life and we were able to survive by all the
resources available to us.... The Creator had placed
Cultural teachers in First Nations communities place a them on the land for our use, and though they were
—
great deal of emphasis on spirituality not to be taken, continues to protect us, which is why we were
confused with forms of organized religion! These never completely destroyed and why we are still here
teachers stress that each individual human has been today. Ifthe Whiteman had a better understanding of
designed by the Creator, and each of us has a specific what the land meant to us, he would have thought
purpose to fulfil on earth." differentlyaboutus."
- JohnW. Friesen(1997,pp.27-28) — JohnB.Tootoosis, Deceased, PoundmakerFirstNation
OurRelationship with One Another
Spirituality
Agreement on rules enables cooperation and
Although the Elders strongly recommend that our group strength which is greater than individual
connection to the Creator {Mdmawi Ohtawimaw) strength.
is interwoven throughout the program of studies,
the developers and Elders themselves respect that Identity comes from being in respectful
individuals/teachers may not want to relationships with others, particularly in the
teach/promote this view. Above all, one's family/clan, community and nation.
individual integrity is respected. Walter Linklator
expressed this view when he said, "... we never "Some ofour family are living in urban areas. That's
force anybody because we are not supposed to do no excuse. Families can still keep in touch and they
We need to.... The responsibility for anyone with any
that. just share and if that person wants to problem lies with the family 'cause that is the way our
learn more then that person just keeps coming people were historically, 'cause that's where the basic
back to Elders to find out the importance of help was all the time, whatever you dealt with. If a
spiritual identity" (Saskatchewan Indian Cultural problem went beyond the control ofthe family, then it
Centre, http://www.sicc.sk.ca/cgi-bin/sicc/ expanded to the larger family, you know, discussions of
epage.pl?161). that. Failing that, then there were advisory groups
responsible to the Chief who those problems could be
Laws ofRelationship placedunderand dealtwith."
— RoyHaiyupis, Ahousat
"We use the circle as a means ofteaching. It is not a
straight line type of teaching that we use. With us, Our Relationship with Ourselves
everything is connectedand interconnected." Eachperson is born sacred and complete.
—
Parent council member, Joe Duquette High School,
Saskatoon "We must redefine and redevelop our profile of what
our child is: He is not something to develop the
OurRelationship with the Natural World economy. He is a spirit."
People are not greater than the things in nature. — WesFineday, Regina, SK
The natural world has its own laws which must be
respected ifpeople are going to be sustained by it. The Creator {Mdmawi Ohtdwimaw) has given
each person the gift oftheirbody and the choice to
People are identified by the land they have care forand use theirbodies with respect.
historically inhabited and on which they have
learned to survive.
Cree Language and CultureNine-YearProgram (Grades 4—12) /5
©AlbertaLearning,Alberta,Canada (April 2004 Field Validation Draft)
The Creator (Mdmawi Ohtdwimdw) has given beliefs and culture. Indeed, language and culture
each person the capacityand choice to learn. are inextricably woven.
"I had no schooling. When I was a kid, I used to watch The importance of learning Cree was made clear
people steadily. I would go to my Grandmother and she when the developers of this curriculum met with
toldmewhatrules to follow." Elders Joe P. Cardinal, Jenny Cardinal, Linda
— VernonMakokis,SaddleLake, AB Oldpan, Alfred Bonaise, Jerry Saddleback, Myron
Paskamin and Florestine Chowace.
"We never force anybody because we are not supposed
to do that. We just share and if that person wants to
learn more then that person just keeps coming back to Alfred Bonaise referred to the development ofthis
Elders to find out the importance of spiritual identity. curriculum as an example ofkeeping the "flame of
We have to trytobe good all the time." language" alive. That flame, the Elders believe,
— WalterLinklator, Anishinabe,ThunderchildFirstNation has to be nurtured into a fire oflanguage learning
for students. Linda Oldpan, Joe Cardinal and
"In our system ofeducation, knowledge is earned. One Jenny Cardinal stressed that although this
learns to listen, like a human being who has the gift to curriculum reflects an "urban perspective," the
hear what is said. We don't put knowledge in a students need to somehow connect with Mother
We
person's headorhand. give directions, not answers. Earth and with their lands and families of origin.
We don't trap people into thinking answers are given
All of the Elders expressed the need for this
fromthe outside. Answers come fromthe inside."
— WesFineday,Regina, SK curriculum to reflect the connection to the Creator
(Mdmawi Ohtdwimdw).
"Here are some things for young people to use. Do
what an Elder tells you and at the same time, develop The importance ofCree language learninghas also
yourownunderstandingandfollowthat." been expressed by Dr. Anne Anderson, who states
— Maggie Okanee, Born 1876, Deceased, Cree, Turtle in the forewords to her Metis Cree resource books
LakeFirstNation (Saskatchewan Indian Cultural Centre, that the way to a people's heart is through their
http://www.sicc.sk.ca/cgi-bin/sicc/epage.pl793) language.
The Creator (Mdmawi Ohtdwimdw) has given Over 80 000 people in Canada speak Cree. It is
each person talents or strengths to be discovered one of the most widely spoken languages in
and the choice to develop and share the gifts. Canada in various dialects. There are also
reservations in the United States of America that
"The people had carefully organized themselves have Cree-speakingpopulations.
according to their knowledge, wisdom and abilities....
The men had many abilities; some were canoe builders,
The value of learning Cree (Nehiyawewin), to
carpenters, and weather predictors. Often each man
possessed several abilities, which old people call Aboriginal and non-Aboriginal students, is
'gifts.'" enormous. It permits insights into a worldview of
— AndrewEvans,NorwayHouse, MB spiritual and natural dimensions. When one
speaks the language, Elders and their wisdom
become accessible. The learning of the Cree
RATIONALE FOR LEARNING CREE language also enhances one's self-esteem by
(NEHIYAWEWIN) strengthening cultural identity. Use oflanguage is
also the best means of transmitting culture to the
next generation.
Elders tell us that English is a "borrowed"
language (eh awikawiyahk), while Cree
(Nehiyawewin ekimiy'kowisiyahk) is a gift of the
Creator (Mdmawi Ohtdwimdw). Elders are the
keepers ofthe language and, consequently, of the
6/ Cree Language andCulture Nine-YearProgram (Grades4-12)
(April 2004 Field ValidationDraft) ©AlbertaLearning, Alberta, Canada
"With the loss of our language, we lose development of the Cree Language and Culture
everything.... We must keep our language. With it Nine-YearProgram (Grade 4 to Grade 12).
comes the teaching of the old ones and it's the only
thing that will preserve what is truly Indian .... Our The aim of this Cree language and culture
future as a people doesn't look too good .... Tell the program of studies is the development of
young people they must learn and keep their
communicative competence and cultural
language ...."
- Maggie Frencheater, Sunchild Band (Alberta Education, knowledge, skills and values in Cree.
1990,p. vii)
Four Components
This program ofstudies will give legitimate status
to Cree as a viable language in First Nations and For the purposes of this program of studies,
otherAlberta schools. communicative competence and the development
of cultural knowledge, skills and values in Cree
are represented by four interrelated and
NATURE OF THE CREE LANGUAGE
interdependent components.
The Cree language, or Nehiyawewin, is one of Applications deal with what the students will be
many indigenous languages within the Algonkian able to do with the language, the functions they
family oflanguages. The Plains Cree "Y" dialect will be able to perform and the contexts in which
that is used in this program ofstudies is one ofthe theywill be able to operate.
five major diale—cts in Canada. Cree is a language
of relationship relationships to the Creator, to Language Competence addresses the students'
others (kinship) and to Mother Earth, which knowledge ofthe language and their ability to use
encompasses all living things. Cree is a rich and that knowledge to interpret and produce
complex language because it relates to kinship, meaningful texts appropriate to the situations in
nature and spirituality. which theyareused.
The Roman orthography recommended for the Community Membership aims to develop the
instruction of Cree is the Pentland orthography, understandings, views andvalues ofCree culture.
which is based on the Cree syllabics of standard
orthography. The "Y" dialects of the Plains and Strategies help students learn and communicate
Woodland Cree ofAlberta use 14 English letters, more effectively and more proficiently.
ofwhich 10 are consonants (c, k, m, n, p, s, t, w, y
and h), 3 are short vowels (a, i, o) and 4 are long Each ofthese components is described more fully
vowels (a, i, o, e). A sound variation occurs at the beginning of the corresponding section of
within the same dialect along with regional and this programofstudies.
cultural differences.
A
Spiral Progression
CONCEPTUAL MODEL Language learning is integrative, not merely
cumulative. Each new element that is added must
The Common Curriculum Framework for be integrated into the whole of what has gone
Aboriginal Language and Culture Programs, before. The model that best represents the
Kindergarten to Grade 12: Western Canadian students' language learning progress is an
Protocol for Collaboration in Basic Education, expanding spiral. Their progression is not only
June 2000, and The Common Curriculum vertical (e.g., increased proficiency), but also
Framework for International Languages, horizontal (e.g., broader range of applications,
Kindergarten to Grade 12: Western Canadian experience with more text forms, contexts and so
Protocol for Collaboration in Basic Education, on). The spiral also represents how language
June 2000, have provided guidance in the learning activities are best structured. Particular
Cree Language and CultureNine-YearProgram (Grades4-12) II
©AlbertaLearning, Alberta, Canada (April 2004 Field Validation Draft)
lexical fields, learning strategies or language Community Membership [CM]
functions are revisited at different points in the • Students will live wawetinahk(peacefully)
program, but from a different perspective, in withMotherEarth,* others and themselves,
broader contexts or at a slightly higher level of guided bythe Creator{Mamawi
proficiency each time. Learning is extended, Ohtdwimaw).*
reinforced and broadened with each successive
pass. Strategies [S]
• Students will use strategies to maximize
Global
Language learning and communication.
Competuence Citizenship Strategies
Applications
c3H.- 'Grade12 Tprheesenotredderininthwihsicphrogthreamgeonferasltudoiuestcodmoeess naorte
\r \ represent a sequential order, nor does it indicate
\ ~T~ the relative importance ofeach component.
-\ T"
Specific Outcomes
Grade8
rfl Each general outcome is further broken down into
specific outcomes that students are to achieve by
the end ofeach grade. The specific outcomes are
Grade4 interrelated and interdependent. In most
classroom activities, a number of learning
outcomes are addressed in an integratedmanner.
ORGANIZATION OF THE PROGRAM
The specific outcomes are categorized under
OF STUDIES
cluster headings which show the scope ofeach of
the four general outcomes. These headings are
General Outcomes
shown as bullets in the table on the following
page.
General outcomes are broad statements identifying
the knowledge, skills and attitudes that students The specific outcomes are further categorized by
are expected to achieve in the course of their strands which show the developmental flow of
language learning experience. Four general
learning from the beginning to the end of the
outcomes serve as the foundation for the Cree program. However, a learning outcome for a
Language and Culture Nine-Year Program
particular grade will not be dealt with only in that
(Grade 4 to Grade 12) and are based on the
particular year of the program. Activities in the
conceptual model outlinedpreviously.
years preceding will prepare the ground for
Applications [A] acquisition, and activities in the years following
• Students will use and apply Cree in various will broaden applications.
situations at home, in school and in the
community fordifferent purposes.
Language Competence [LC)
• Students will be effective, competent and
comfortable as Cree speakers.
{Okiskinamawakanakka nihtanehiyawewak.)
* discretionary
8/ Cree Language and Culture Nine-YearProgram (Grades 4-12)
(April 2004 Field Validation Draft) ©AlbertaLearning, Alberta,Canada