Is There First Nations’ Scripture?

This is a handout for a powerpoint presentation delivered in Sacred text class:

September 20, 2006

Is There First Nations’ Scripture?

1. Some First Nations people are Christian and the Bible is their scripture.

2. Christianity introduced through colonial politico-religious policies and practices most strongly occurring throughout the residential school period.

3. No traditional equivalent to a concept of scripture, nor canon, religion and the like. Also, the method of comparison (a valued critical approach) is a colonial process that delimits and/or assimilates other cultures into the framework of colonial thought and knowledge, so I have not truly applied this method as assigned.

4. Many representations found within traditional cultural knowledge systems.
• Pictorial Representations
• Material Records (see example page 2)
• Landscape and Nature Cycles
• Iconic Representations

5. Everything is sacred and in relation to a higher principle of life – pimātisiwin.
• Stories have spiritual, intentional, relational, and like energies within them once uttered and heard. These narratives are in movement while written stories become dismembered and objectified (out of relationship).

6. Scholars need new labels and structures in which to understand First Nations’ sacred narratives.

A Partial nēhiyaw Model of Classification

• a) ātayohkēwin – Spiritual History
• b) kayās-ācimowina - Old Stories
• c) kihci-ācimowina - Great Stories
• d) ācimisowina - Personal Life Stories
• e) wawiyatācimowina - Tall Tales
• f) kakēskihkēmowina - Counseling Stories

7. Euroacademic categories are not effective.
• Canon – too open-ended and local specific
• Scripture – everything is sacred; individuals define degree of authority and sacrality; narratives used for all relationships
• Myth – humans become spirits and spirits become humans; alternative meaning is a lie.
• Legend – no room for spiritual kinship
• Folklore – desacralizes the energy and information within narratives

8. What academic knowledge will we obtain if we keep applying colonial labels?

Tipi Teachings from “ FNUC Student Handbook 2006-2007

Source Citations (oral lineage and material)

Bibliography

Aboriginal Healing Foundation. (2003). Directory of Residential Schools in Canada. Ottawa: Aboriginal Healing Foundation.

Blind, Melissa. (1996). Understanding the Role of Aboriginal Women in Cree Narratives (Dissertation). Regina: University of Regina.

Bopp, Judie et al. (1989). The Sacred Tree: Reflections on Native American Spirituality, 3^rd ed. Twin Lakes, MI: Lotus Light.

Calloway, Colin G. (2003). One Vast Winter Count: The Native American West Before Lewis and Clark. Lincoln: University of Nebraska.

Council of Saskatchewan Indian Elders. (2006). “Mīkiwāhp – The Tipi,” Student Handbook 2006-2007. Regina: First Nations University of Canada.

Momaday, N. Scott. (1999). The Names: A Memoir. Tucson: Sun Tracks, University of Arizona.

Whaling, Frank. (2000). “Scripture and its Meaning: A Comparative Perspective,” Studies in World Christianity, v6.1: 78-90.

Pictures

Downloaded from Google Picture Search.

Oral Transmission of Teachings (in order of degree of relationship)

Head oskapāyōs (elder’s helper) - Rick Favel, Kawakatoose First Nations

Senator/ Elder Margaret Keewatin, Okanese First Nations

Elders Francis and Gabriel CrowBuffalo, Day Star First Nations

Elder Harvey Ironeagle, Pasqua First Nations

Elder/ Sessional Instructor (FNUC) Ken Goodwill, Standing Buffalo First Nations

Elder Velma Goodfeather, Standing Buffalo First Nations

Deceased Elder Beatrice Lavalee, Piapot First Nations

Elder Beatrice LaFramboise, Peepeekesis First Nations

Linda Obey-Lavalee, Bachelor of Indian Fine Arts, Piapot First Nations.

Various other members of the Treaty Four Territory ceremonial community