Tyendinaga Mohawk Territory
“Mohawks of the Bay of Quinte”
“Kenhteke Kanyenkeha”
“The Birthplace of the Peacemaker”
2012
This Curriculum Resource Document was
Prepared by Jennifer Maracle-Westgate
for
Queen’s University, Master’s of Education
in
Aboriginal Education and World Indigenous Studies
2012 “Mohawks of the Bay of Quinte”
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Table of Contents
Page
Introduction …………………………………………….………………………………………………………………….4
Supporting Literature ……………………………………………………………………..……………….……………4
Unit Objectives and Rationale……………………………………………………………………………………..24
Ontario Curriculum Expectations.…………………………..…….………………..……………..……………25
The Haudenosaunee Thanksgiving Address………………….……………....…..…………………….…26
Student Activity 1 – Thanksgiving Address..……….….….……….…………………27
Student Activity 2 - Wampum Dedication String….….…..……………………….28
History of the Haudenosaunee, Six Nations (Iroquois) Confederacy ……….………………..31
Student Activity 3 - Comprehension Sheet..…..…..…………….……………….…32
The Longhouse and Activity 4……………………………………………………………….33
Student Activity 5 - Sky Woman Story & Lesson Plan …..……….……..………35
The Peacemaker and The Great Law of Peace..……………….…………………………..…….……….43
An Iroquois Legend ………….………………………..………………………………..……....44
Student Activity 6 .……………………………………………………………….……………..48
Introduction to the Mohawk Community of Tyendinaga …………………………….…………….50
Traditional Beliefs and Culture of the Haudenosaunee
Cycle of Ceremony .…..……………………………………………………………………….…52
Wahta Ohses – Maple Syrup Information…….………….……………..………….…53
Student Activity 7 ………………………………………………,,………………………………55
Maple – Traditional Medicine & Recipe..…………………………………………….…59
Aterawentha – Snowsnake Information ……………..………………………………..60
Student Activity 8 ……………………………………..……………………………………..….64
The Three Sisters Information……………………………………………………………….67
Student Activity 9 ………………………………………………..………………………………67
Cooking with Traditional Corn……………………………………………………………….68
Corn Husk Doll Craft ……..………………………………………………………………………69
Haudenosaunee Clan System ………………………………………….…………………….………………..….70
Student Activity 10..…………………..……………….……………………….……….……..71
Additional Activity ……………………………….……………………………………….…….73
The Mohawk Territory Flag...…………………………………..…………………………………………….……74
Suggested Activity……………….………………………………….……………………….....75
2012 “Mohawks of the Bay of Quinte”
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Table of Contents continued …
Haudenosaunee Symbolism …………………………………………………………………………….…..…….76
What’s in a name? .....…………….………………………………………………………….…………….…..…….78
The Founding of Tyendinaga …………..………………………………………………………………………….79
History of the Mohawks of the Bay of Quinte …..………..………………………………..………..….80
Culbertson Tract ..……………………….………………………………………………………..81
Simcoe Deed ………………………………………………………………………………………..82
Residential Schools ……………………….………………………………………………………85
Mohawk Landing & Indian Act ………..………………….………………………………..86
Christ Church …………………………………….………………………………………………….87
Queen Anne Silver & All Saints Church ..………….……………………………………88
Student Activity 11 ….………..…………………………..…………………………………….89
Community Life in the 21st Century ………………………………….…………………………………………90
Student Activity 12 ……………………..……………………………………………………….96
References ……………………………………………………………………………………………………………….97
Appendices
Appendix 1 – Thanksgiving Address ………………………………………….…………………..……….101
Appendix 2 – Map of Tyendinaga…….…………………………………..…..………………….…………105
Appendix 3 – Map of the Culbertson Land Tract and more information……………....…106
Appendix 4 – Simcoe Deed..……………………………………..…………………………………..…..…..110
Appendix 5 – Community Timeline……………………………………….……………………….……....113
Appendix 6 – Glossary of Terms…………………………………………….…….………………………...116
Appendix 7 – Suggested Websites ……….……………………………………….……………………….120
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Introduction
This resource document was developed by Jennifer Maracle-Westgate a teacher
and Mohawk woman from Tyendinaga Mohawk Territory. Janice Brant, who is also a
Mohawk woman and Educational Consultant on the Tyendinaga Mohawk Territory
helped with the compilation of historical, cultural and contemporary information. This
resource was developed as a useful tool to support teachers guiding their class on a
journey through the history of the contemporary Mohawk community of Tyendinaga.
Supporting Literature
For years, Aboriginal children have been failing in Eurocentric educational
systems. According to Linda Goulet this is because Aboriginal education has a legacy of
assimilative polices which have been guided by the ideology of cultural deprivation and
deficit (Goulet, 2001). These deprivation and deficit ideologies have impacted literacy
levels and self-esteem, higher drop-out rates, and a loss of language and identity among
Aboriginal people. In many instances, the focus in Aboriginal education has been on
cultures, to the exclusion of race and class (St. Denis, 2001). It has been more recently
argued that effective teaching for Aboriginal peoples needs to be framed in the
complexity of colonization (Deyhle & Swisher, 1997; Lipka with Mohatt, & the Ciulistet
Group, 1998; Miller Clearly & Peacock, 1998) and the struggle for self-determination
(Brant Castellano, Davis & Lahache, 2000) and decolonization. Linda Goulet explains
that in the classroom, Aboriginal students encounter an ethnocentric curriculum,
authoritative relationships, racist attitudes, and prejudicial beliefs about their inferiority
or deficits; all which impact the continuation of social struggles (Goulet, 2001). It is
noted that such conditions are intolerable for Aboriginal children because they cannot
learn under these circumstances and fail in school (Goulet, 2001).
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Many First Nations school are federally operated, while schools in the province of
Ontario which are publicly-funded are a provincial responsibility. These publicly-funded
schools are governed by the policies and procedures which are established by the Ontario
Ministry of Education. There is an estimated 50, 312 Aboriginal students who attend
provincially funded elementary and secondary schools in Ontario. That includes
approximately 18,300 First Nations, 26,200 Métis, and 600 Inuit students who live in the
jurisdictions of schools boards and 5,212 living in First Nations communities but served
under a tuition agreement (Ontario Policy Framework, 2007). Based on the idea that
Aboriginal people want educational experiences where their values are identified,
represented and celebrated; it is noted that Aboriginal languages contribute toward
instilling traditional beliefs in Aboriginal students (Cherubini – Hodson, 2008). Research
shows that teaching Aboriginal languages to Aboriginal students is considered imperative
in defining and understanding Aboriginal self-identity (Corbiere, 2000; Norris, 2006).
Schools that honour cultures and languages of Aboriginal students while embedding
holistic approaches to learning, not only enhance Aboriginal students’ sense of identity,
but also improve their chances of being academically successful (Hilberg & Tharp; 2002;
Kanu, 2002; Swanson, 2003). While schools play an important role in integrating cultures
and languages of Aboriginal students, this responsibility cannot solely lie in the hands of
only the school. Change will only happen if Boards of Education are prepared to lead,
learn, commit, and sustain the necessary resources and hold schools responsible for
enacting this cultural change within their existing school environments (Cherubini &
Hodson; 2008).
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The challenge of meeting the needs of Aboriginal students is extremely important
in the progression toward self-determination. Educators need to consider sociohistorical
realities, cultural differences and the impact of colonization on Aboriginal people before
implementing successful teaching practices. Goulet (2001) explains that by integrating
cultural knowledge and cultural norms and values into the curriculum, teachers will
develop more equitable power relationships and deal with the impact of colonization
(Goulet, 2001). The diverse cultures and histories among First Nations, Métis, and Inuit
peoples need to be understood by educators as well. With this, there are many factors
emerging that suggest that effective Aboriginal education practices incorporate culture
and language, community values and norms, infusing an awareness of power relations
and the impact of historical and ongoing oppression of Aboriginal peoples (Goulet,
2001). In order to change the reality of Aboriginal students, we need to look at all levels
of education and discover what education is and how it is enacted in the classroom
(Pushor,2007; Pushor & Ruitenberg, 2005; Steinberg, Brown, & Dornbusch, 1996). With
the historical and contemporary knowledge of Aboriginal students, school boards can
then start to determine what approach will work best for their specific area. It is important
for school boards to educate their staff and community on the importance of this
education and implementation. With the support of the Board of Education, schools can
then determine what practices will work best for their school and what cultural aspects
they want to incorporate into their school community.
The purpose of this proposed application is to examine the need and positive
effects of integrating Mohawk history, culture and perspectives across curriculum areas,
with a focus on the Grade 3 and 6 Ontario curriculums. Many conversations have been
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shared about the need for resources that are locally developed and which have
incorporated the vast knowledge of community members and other educators. A final
product of this application would consist of putting together a resource document for
teachers to utilize in their classrooms. Since teaching on the Territory, it has become
evident that many of our students do not know their own histories and cultures. Some of
our teachers struggle to find the resources to incorporate this knowledge across all
curriculum areas either because they themselves have never learned it, or because
Mohawk culture and traditions are not easily researchable on the internet like many other
Aboriginal cultures are. Mohawk traditions are definitely carried down through stories
and ceremonies. They have been kept very sacred and for the most part have not been
posted all over the internet for anyone to access. If educators have not had the
opportunity to hear these stories or attend ceremony, then they would definitely not have
enough knowledge to feel comfortable to educate their students. Recent research suggests
that there is still widespread discrimination toward Aboriginal people in mainstream
society (St. Denis & Hampton, 2008). By infusing perspectives across the curriculum,
educators will begin to provide awareness of perspectives, cultures, and histories of First
Nation, Métis and Inuit peoples to all students which will improve student success among
Aboriginal students while decreasing discriminatory views among mainstream society.
By producing a resource document based on Tyendinaga, teachers would have at
least one resource to use in their classrooms. This resource would exist as a working
document with the idea that information and ideas would be added to improve the use of
it. Hare (2004), explains that it is the responsibility of family, community and nation to
properly educate Aboriginal students. This also includes parents, grandparents, aunties,
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and Elders (Hare, 2004). For the purpose of my application, it is important to have input
from community members as to what information they feel should be included in the
curriculum resource.
In our Ontario Elementary schools, First Nation, Métis and Inuit perspectives are
currently only integral parts of few subject areas. By integrating Aboriginal content
through all curriculum areas, our intentions to improve achievement and awareness will
be achieved at a more rapidly and effective rate.
The Ontario Ministry of Education has identified Aboriginal education as a key
priority with a focus on improving achievement among First Nation, Métis and Inuit
students in the areas of literacy and numeracy, retention of students in school, graduation
rates, advancement to postsecondary studies, and to improve the understanding and
knowledge of First Nation, Métis and Inuit cultures, histories, and perspectives among all
students (Ontario FNMI Policy Framework, 2007). Also, curriculum that focuses on
Aboriginal content will lead to enlightened discussion of Aboriginal issues and give
Aboriginal students a sense of place and belonging in the public school system (Shared
Learnings, Integrating BC Aboriginal Content, 2006) As a way to achieve these goals,
First Nation, Métis and Inuit cultures, histories and perspectives need to be integrated
throughout all curriculum areas opposed to current mainstream education where
Aboriginal education is only a small part of the Social Studies curriculum.
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There has been much research indicating the need to integrate First Nation, Métis
and Inuit perspectives, histories and cultures across all curriculum areas. The research
states that in order to allow Aboriginal students to learn at their full potential and
succeed, Aboriginal perspectives not only need to be an integral part of the curriculum,
but education needs to include the vision, input and knowledge of teachers, parents,
community members and elders. “Local input must be from the grassroots…should be
ecologically sound, and should tap the diverse views, opinions, resources and interests
manifested in the cultural values and norms of local communities” (Sefa Dei, Hall, &
Rosenberg, 2000, pg. 73).
For many centuries, educational policies and practices were systematically aimed
at eradicating Aboriginal cultures and languages (Hare, 2004). Aboriginal people were
not allowed to speak their languages and were punished or humiliated for any expression
of their culture. Students who attended schools off-reserve during this time had
“dehumanizing experiences marked by isolation, hunger, hypocrisy, and the demise of
Indian culture; all carried out through spiritual, emotional, physical, and mental abuse”
(Hare, 2004, pg. 18).
Self-esteem
‘Aboriginal self-esteem is described as the balanced and positive interconnection
between the physical, emotional/mental, intellectual and spiritual realms’ (Toulouse
2006). These four aspects are interconnected and represent ‘self’. It is important that an
individual has a balance in all of these areas. Research suggests that Aboriginal learning
can be best explained through this holistic model as well (Hill, 2002). These include
one’s Spirit (intuition-visioning-seeing it), Emotion (emotional/relational-feeling-relating
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to it), Mind (mental-understanding-knowing it), and Body (physical-doing-acting on it)
(Brant, 2006). An imbalance of these aspects may cause a variety of detrimental concerns
for any individual. For Aboriginal people, the ability to communicate is highly valued.
“Aboriginal literacy learners must be able to communicate who they are and where they
come from – in order to know where they are going” (Brant, 2006, pg. 4). Also,
Aboriginal people have experienced significant loss in their spiritual connections. This
loss affects one’s ability to communicate and can disrupt the physical, emotional, and
mental well-being of the individual (Brant, 2006). Brant says that by reestablishing
holistic communication, the literacy practitioner can help learners achieve positive
relationships and nurture their spirit, heart, mind and body (2006). Levin claims that just
20-30 minutes of supportive adult attention can redirect students to put them back on
track (Levin, 2009). In addition to this adult attention and support, self-direction is widely
respected in Aboriginal cultures. “Personal ethics, honesty, and integrity are essential
values of self-direction. Self-esteem and confidence in one’s own abilities, gifts, and role
in the family, community, and nation are all inclusive to these values” (Brant, 2006, pg.
4). It is important to note that self-esteem, positive relationships, adult attention, and selfdirection are important for all learners, not just Aboriginal students. If students do not
feel ‘apart’ of their learning communities, they will not succeed. Unfortunately there have
been many historical implications which have caused a long stream of low self-esteem
among Aboriginal people. It is important for educators to know this historical context so
they are able to address these concerns and implement strategies to avoid the continuation
of these problems. By instilling good values and support, this resource document will
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assist students with creating positive attitudes toward personal growth, learning, and
change.
Resilience
“Resilience is conceptualized as a protective mechanism that modifies and individual’s
response to risk situations and operates at critical points during one’s life” (Newcomb,
1992; cited in Lafromboise, Hoyr, Oliver, & Whitbeck, 2006, pg. 3). Aboriginal people
have demonstrated remarkable resilience as they have survived decades of genocidal
government policies (i.e. massive redistribution, reserve system, residential schools,
changes in sociopolitical, cultural, physical environments, the stress of oppression,
discrimination, hostility, and trauma) (Lafromboise et al., 2006). In fact, “the notion of
resilience is an intrinsic part of tribal culture and relevant to us as
educators”(Lafromboise et al., 2006, pg. 50) We are all aware that our most fragile
learners tend to be those who are isolated and disconnected from family, school and
communities. It is now our duty as educators to ensure that children will experience a
caring and supportive learning environment once they have entered our school
community. Research suggests that support provided by teachers and the school
communities has been linked to improved grades, engagement, attendance, expectations
and aspirations, higher self-esteem, and self concept (Scales & Leffert, 2004). Perhaps as
a way to build on resilience, educators need to implement effective learning models and
curriculum into their programs to ensure the success of not only their Aboriginal students,
but also their non-Aboriginal students. One important aspect that I have learned is that
research that is based on the improvement of Aboriginal students can be also be directly
implemented for non-Aboriginal students.
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Education departments across Canada are now trying to put policies and
procedures in place to change the educational systems for Aboriginal students. With this,
here has been extensive literature around the need to integrate Aboriginal perspectives
throughout the elementary curriculum as well as strategies to effectively implement this
education while changing racial attitudes toward First Nation, Métis and Inuit peoples.
Hare (2004) explains that in order for Aboriginal education to move forward,
differing cultural perspectives have to work together to maintain Aboriginal culture,
languages, and ways of knowing, with their Indigenous contributions valued and
respected. She explained that learning experiences for Aboriginal children were
intimately tied to the land and the family (Hare, 2004, pg. 17). It was an education
inclusive of parents, siblings, extended family, and Elders all of whom shared the
responsibility of caring for and teaching children. In the 16th century however, this
learning and living changed when Europeans began taking this land as their own. From
experiences of residential schools, missionaries, Christianity and colonization many
Aboriginal people were under-educated and denied an opportunity to achieve at their full
potential. Smith (1999) agrees by saying, “As a result of colonial, patriarchal, corporate,
exploitative, and often ecologically destructive development models, indigenous
knowledge has been underestimated and undervalued” (Smith, L. 1999). (Hare, 2004, pg.
20) agrees:
Jan Hare states: Schools across Canada must commit themselves to programming
which does more than give sporadic and isolated attention to Aboriginal issues. Schools
need to increase Aboriginal content within existing curriculum, to develop more subject
areas that encompass an Aboriginal perspective, and to make use of the growing
Aboriginal resources. It is the responsibility of educators to be continually infusing
Aboriginal history, culture, and language into the curriculum so it permeates into the
lives of Aboriginal and non-Aboriginal children. Armed with a strong sense of identity
and quality education in mind, body and spirit, Aboriginal children will succeed in both
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Aboriginal and non-Aboriginal society. The National Working Group of the Minister of
Indian and Northern Affairs put the matter succinctly in its final report: The integration of
First Nations knowledge and wisdom into the curricula and pedagogy in education
systems, both in First Nations and provinces and territories, will provide First Nations
learners with a positive learning experience and encourage student success (Hare, 2004,
pg. 20).
Many researchers have provided strategies and recommendations to help
educators effectively implement and integrate perspectives into the curriculum. With the
combination of some of the following, educators have a starting point to effectively
implement Aboriginal education into their own classrooms and curriculum. It is
important that the strategies and recommendations be adapted toward cultures and
histories of Aboriginal people within specific school communities.
Kanu (2003) provides ten recommendations to assist policymakers and educators
to successfully integrate First Nations, Métis and Inuit perspectives into curriculum, the
first recommendation being that;
School and faculties of education should provide opportunities for all teachers,
non-Aboriginal and Aboriginal alike, to learn about Aboriginal culture, issues, and
perspectives. This is best done through pre-service teacher education program and in
schools, through professional development opportunities for practicing teachers and the
utilization of the expertise of Aboriginal community members. In both routes, priority
should be given to educating teachers about Aboriginal issues, Aboriginal pedagogical
practices and social interaction patterns, particular ways that varying groups of
Aboriginal students best learn, background knowledge about Aboriginal students in
teachers’ classrooms, and support systems for Aboriginal student learning in the public
school system (Kanu, 2003, pg. 12)
With the idea that Aboriginal children are being taught by non-Aboriginal
teachers, another problem that continually arises deals with the contradictions involved
in teaching Aboriginal children in a Western educational system. Harris (2002) notes that
Indigenous courses and programs are usually labeled unscholarly by more academic
programs if experiential and holistic learning techniques are used. In a Western
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educational system, we learn at a young age that the teacher is the source of knowledge
and authority. In an Indigenous educational system however, learning is an integral part
of living where all situations are considered potential learning situations (Harris, 2002).
Indigenous learning theory teaches us that all people are lifelong learners and teachers
and competent people are expected to be knowledgeable about many things. With this,
Indigenous learners continuously feel disconnected between what they have been taught
at home in their families and communities, and what they are taught in their classrooms.
There have been vast amounts of research completed on the need for language and
culture being taught together within the education system.
Battiste (2000) supports the notion that ‘First Nations language and culture
are inextricably intertwined and that teaching either aspect in isolation is not
ideal. Aboriginal languages are the basic media for the transmission and survival
of Aboriginal consciousness, cultures, literatures, histories, religions, political
institutions, and values. They provide distinctive perspectives on and
understandings of the world… (pg. 192)’.
It was noted that where meaningful language and cultural programs are being
implemented, students will capitalize on valuable positive practices (Battiste, 2000). The
literature also suggests that “language and culture are intrinsically intertwined and school
programming should reflect this reality” (Battiste, 2000, pg 192).
Stiles’ study (1997), of four indigenous language programs in New
Zealand and Hawaii also demonstrated similar results. Students developed a
greater sense of their heritage and identity. There was a decrease in student
dropout rates and students performed better on tests (pg. 96).
Again the problem with this in the Western Educational system is the lack of
teachers qualified to teach language courses. In smaller communities, it is difficult to find
fluent language speakers to come into the Western Education system to teach and
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because of a lack of awareness many students do not volunteer to enroll in these courses.
While schools play an important role in integrating cultures and languages of Aboriginal
students, this responsibility cannot solely lie in the hands of only the school. Change will
only happen if Boards of Education are prepared to lead, learn, commit, and sustain the
necessary resources and hold schools responsible for enacting this cultural change within
their existing school environments (Cherubini & Hodson; 2008).
Gregory Cajete
The work of Gregory Cajete is worth mentioning in this literature because his
research reiterates my initial ideas of the need to incorporate Indigenous and Western
knowledge for all learners. He explains that in reality even though western philosophy is
continually at odds with Indigenous knowledge, they could in fact complement each
other. Cajete’s research discusses the differences between western science and natural
phenomenon, but his underlying messages are that these two distinctly different mindsets
continually cause conflicts. Indigenous knowledge is based on a mutualistic/holistic way
of knowing where western knowledge is based on a rationalistic/dualistic mindset which
constantly analyzes and objectifies on the other (Cajete, 1999). I welcome his discussion
that Indigenous perceptions need to be given a contemporized expression and western
ways need to be more receptive and respectful of these differing ways of knowing.
This discussion can directly relate to my research on the need to provide a cultural
resource document that can be used by both Indigenous and non-Indigenous learners. In
order to be effective, teachers need to understand and respect the content of the resource
and have the ability to incorporate their own knowledge and learning in order to benefit
students with a much more enhanced learning experience. We have all heard the term
‘walk in both worlds’, well I feel that this is a statement that should be followed by both
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Indigenous and non-Indigenous educators and learners. While non-Indigenous learners
would have a difficult time truly understanding the world of an Indigenous individual, the
pure attempt of understanding and respect for Indigenous pedagogies and epistemologies
would be a definite start. Gregory Cajete also explains this notion of “walking in two
worlds” through the explanation of bicultural education. He explains that we are all
capable of having more than one internally consistent mindset. So it is possible for
educators to adapt aspects of both Indigenous and Western knowledge and learning.
Cajete explains that it is essential to get reliable information on the cultural
characteristics of students in order to ensure an effective and meaningful implementation
of the bicultural education approach (Cajete. 1999).
Using Learning Models to work Collaboratively
The Collaborative Inquiry model and approach to teaching has been slowly
arising in many school board districts over the years. There has been much research and
evidence to prove the success of using a Collaborative Inquiry Model in a western
educational institution. My own experiences with this model have left me questioning
the success of this type of model when working with native studies teachers and
Indigenous learners. These questions sparked an interest in doing more research into
collaborative inquiry and how it can be infused with an Indigenous learning model to
successfully reach all students involved. What is being experienced is; the current model
for collaborative inquiry includes a linear model toward student learning and success. If
we take Aboriginal learning perspectives into consideration, this type of linear model
does not typically work for the Aboriginal learner. Aboriginal learning models are
normally circular in shape with the idea that learning is a continuous, never ending cycle.
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They also teach to the intuitive, emotional, mental and physical being of the self. These
aspects are taught in a continuous cycle to ensure the whole needs of the student are
being met. Ideally, if aspects of both ways of learning are incorporated, the collaborative
learning process will be more effective in the native studies classroom.
The reason for including this research into my project is to show how western
ways of thinking and Indigenous ways of learning can be interwoven to improve the
success of collaborative learning for all students and educators involved. When using this
resource document to educate students, teachers are encouraged to use both types of
collaborative learning models to ensure learning success for all students.
Defining Collaborative Learning
There are many definitions of collaborative inquiry and learning. Dillenbourg
(1999) explains collaborative inquiry and learning as a “situation in which two or more
people learn or attempt to learn something together. Unlike individual learning, people
engaged in collaborative learning capitalize on one another’s resources and skills”
(Dillenbourg, 1999, pg. 15). The definition goes on to explain that learning is based on
the model that knowledge can be created within a population when participants actively
engage in the process. “Collaborative inquiry and learning refers to methodologies and
environments in which learners engage in a common task where each individual depends
on and is accountable to each other” (Dillenbourg, 199, pg. 15).
The purpose of collaborative inquiry approaches is to enable new knowledge and
understanding of student learning and classroom instruction into existing knowledge and
professional practice. By having teachers collaborate together, they are able to delve
deeper into the understanding of the needs of their students. In theory and research, this
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collaborative inquiry approach to teaching has proven to be successful for students who
have been involved. According to the Secretariat, “collaborative dialogue allows teachers
to seek emergent possibilities and decide on new questions and solutions to student
learning and achievement” (Secretariat, Capacity Building Series, September 2010, pg.
4).
The purpose of collaborative inquiry approaches is to enable new knowledge and
understanding of student learning and classroom instruction into existing knowledge and
professional practice. By having teachers collaborate together, they are able to delve
deeper into the understanding of the needs of their students. In theory and research, this
collaborative inquiry approach to teaching has proven to be successful for students who
have been involved. According to the Secretariat, “Collaborative dialogue allows teachers
to seek emergent possibilities and decide on new questions and solutions to student
learning and achievement (Secretariat, Capacity Building Series, September 2010, pg. 4).
Another definition explains collaborative inquiry or learning as a situation in
which two or more people learn or attempt to learn something together (Dillenbourg,
1999). Unlike individual learning, participants have the opportunity to capitalize on one
another’s skills and resources which in turn truly benefits the success of the student while
creating a community between everyone involved. Collaborative inquiry is an idea that
has been around for quite some time. It was first introduced in 1971 by John Heron and
was later expanded by Peter Reason. The major concept of collaborative inquiry is to
“research ‘with’ rather than ‘on’ people (Reason & Bradbury, 2001)”. When
collaborative inquiry is in play, all active participants are fully involved in the research
decisions as co-researchers. There are many approaches to collaborative inquiry and
learning. The National Institute for Science Education (2001) explained elements related
to collaborative learning as:
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1. Learning is an active process whereby learners assimilate the information and
relate this new knowledge to a framework of prior knowledge.
2. Learning requires a challenge that opens the door for the learner to actively
engage his/her peers, and to process and synthesize information rather than
simply memorize and regurgitate it.
3. Learners benefit when exposed to diverse viewpoints from people with varied
backgrounds.
4. Learning flourishes in a social environment where conversation between
learners takes place. During this intellectual gymnastics, the learner creates a
framework and meaning to the discourse.
5. In the collaborative inquiry/learning environment, the learners are challenged
both socially and emotionally as they listen to different perspectives, and are
required to articulate and defend their ideas. In so doing, the learners begin to
create their own unique conceptual framework and not rely solely on an
expert’s or a text’s framework.
The five approaches listed above give the learners the opportunity to collaborate with
peers, present and defend their own ideas, exchange diverse beliefs, question other
conceptual frameworks, and be actively engaged in the learning process.
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Aboriginal Learning Model
Acting on it
DOING
Physical
Body
Knowing it
UNDERSTANDING
Mental
Mind
Spirit
Intuitive
Seeing it
VISIONING
Emotion
Emotional
FEELING
Relating to it
ABORIGINAL LEARNING MODEL
Diane Hill-2007
This model is a great representation of how Aboriginal students learn best. The
model is best understood when read from the center. The learning qualities significant in
Aboriginal culture involve learning through relationships, experiential learning, and
holism or education addressed to the complete person. The model is effective because it
exemplifies a continuous cycle of learning and that for ultimate learning and success to
be accomplished all aspects of the cycle need to be incorporated and taught to. Diane Hill
explains that the circle defines relationships we share as individuals, as part of a family,
community, nation, and as part of creation (Hill, p. 91). The learning styles within the
circle are all in balance, no one style is more or less significant than the other but all need
to be in balance for the learner to fully succeed. I advocate for application of this model
in the curriculum resource document developed for this project. In addition to this model,
Diane Hill quoted:
The Creator said that all of life moves within a great circle, bound together in
harmony and balance in four directions. When the human being understands and lives by
the principals and values that are the gifts of these four directions, he (or she) will know
how to become a part of the natural harmony and balance of life (Hill, p. 34).
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First Nation, Metis and Inuit Holistic Lifelong Learning Model
In addition to the Aboriginal Learning Model described above, the FNMI Holistic
Lifelong Learning Model was created as a way for measuring success in lifelong
learning. This model is different because there are three distinct models that link lifelong
learning and community well-being directly to First Nation, Metis and Inuit cultures and
belief systems. The model is effective because it recognizes that First Nation, Metis and
Inuit people have their own culture with their own traditions, beliefs, and ways of
knowing and learning. There has been much research which supports the need to have
community focused education and locally developed curriculum so learners are better
capable at making connections and thus succeeding in their learning.
The First Nations model uses the idea of a living tree to depict the cycles of
learning for an individual and also identifies any influences that affect learning and
collective well-being (Canadian Council on Learning, 2007). The tree is used as their
symbol because their belief is that the purpose of learning is to honour and protect mother
earth and ensure the long-term sustainability of life. The model uses the tree’s root
system to depict the idea that First Nations peoples’ view of lifelong learning is grounded
in experiences that embrace both Indigenous and Western knowledge traditions. The
learning rings (tree trunk) are used to represent the dimension of personal development
and how learning needs to incorporate the spiritual, emotional, physical and mental
aspects of the learner. The rest of the tree (branches, leaves, etc) represent that learning
occurs within formal and informal settings like the home, on the land, in the school, and
in the community. The First Nation learner also experiences many relationships within
2012 “Mohawks of the Bay of Quinte”
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Indigenous and non-Indigenous knowledge traditions holistically which supports
harmony and well-being (Canadian Council on Learning, 2007).
The Metis model is depicted through graphic of a living tree to represent their
idea of learning in the context of the “Sacred Act of Living a Good Life”. The Metis have
a perspective of learning which incorporates knowledge as an act of ‘doing’ and the
sacred laws governing relationships within the community and world at large come from
the Creator (Canadian Council on Learning, 2007).
The Inuit model is depicted through the graphic of an Inuit blanket toss which is a
game that is often played at Inui celebrations and a circular path to portray the Inuk’s
learning journey and its connection to community well-being. The model depicts 38
family and community members, including ancestors holding up a learning blanket, with
each figure representing IQ values and beliefs. The inclusion of ancestors represents the
sacred Inuit tradition of ‘naming” – a practice which fosters Inuk identity, kinship
relations, and the transmission of intergenerational knowledge (Canadian Council on
Learning, 2007).
While the three models are explained with belief systems that are specific to the
culture of their people, they all have the same underlying message that learning is a lifelong and continuous journey and needs to be holistic to completely benefit the learner. It
is also believed that learning happens through experiences in all settings (home,
community, school) and is influenced by many people (ancestors, Elders, parents,
teachers, community members, mentors). The concepts and ideas of the Holistic Lifelong Learning Model are fantastic and provide educators with an abundance of
knowledge needed to support Indigenous learners. This model is one to help measure
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success and in combination with other learning models could be extremely effective in
design of culturally specific curriculum.
In the defined sense of collaborative inquiry, this process should work for any
teacher involved in wanting to better program for their students. Collaborative learning is
a process where teachers work together to decide on a common learning goal and
teaching strategies of how to implement this goal into their classrooms. For Indigenous
learners, working collaboratively has proven to enhance their learning in all areas of
themselves.
It is a student-centered program for multicultural democracy in school and
society. It approaches individual growth as an active, cooperative, and social process,
because the self and society create each other. The goals of this pedagogy are to relate
personal growth to public life, to develop strong skills, academic knowledge, habits of
inquiry, and critical curiosity about society, power, inequality, and change (Shor, Ira.
1992, pp.15-16 as cited in Katz, 2009).
The following quote was taken from Nicole Bell’s (2011) research paper
“Creating Shared Understandings: Meeting Indigenous Education Needs”. I included this
quote because it is so crucial for educational institutions to adapt their education to
include Indigenous models of learning. The educational practices and curriculum
developed from these models will benefit all students involved because of their holistic
nature. As Indigenous educators, we need to continue to educate those who have less
awareness on these topics to better prepare them for our children.
We, as educators, must realize that Anishinaabe [Indigenous] children don’t fit
into the molds that are made for non-Indigenous children. We are spiritually-based,
natural people of the earth, and in order for our children to know here they are going,
they must know who they are as Indigenous people (Elder Edna Manitowabi in OME,
1975, p. 74).
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Unit Objectives and Rationale
As research suggests, there is a definite need for locally developed curriculum
which is culturally based. The main reason for the development of this project stemmed
from this research and also because it has become apparent that the students and
community of Tyendinaga are not always aware of their rich traditional and
contemporary history, culture and perspectives. In addition, this resource document will
help to educate neighboring communities about the Mohawk of people of Tyendinaga.
This unit will give teachers the necessary information to effectively educate
students around the history, culture and contemporary society of the Mohawk people
located on the Tyendinaga Mohawk Territory. It is with great intention that this unit has
been developed to provide individuals with a rich and diverse learning experience. The
information included in this document has been researched to the best of my ability but it
should be noted that the history, culture, perspectives and traditions may differ among
Haudenosaunee people. It should also be noted that the specific grade of each lesson
activity is merely one example, but each lesson can be geared toward multiple grades. In
addition to this, many of the activities simply skim the surface of cultural knowledge and
teachers are encouraged to go deeper with their learning and teaching of the content
within this document.
This resource contains the following information and activities linked to the Ontario
Curriculum Grade 1-8 Literacy and Social Studies documents.
Culture: cosmology, ceremonies, songs, stories, speeches, harvesting fish, animals, and
resources from the land and water
Language: history, oral traditions, writing, interpreting symbols
Recreation: art, sports, games, social dancing, craft
Government: Nation, Confederacy, Clan Mothers, Chiefs and Faith Keepers, council, decisionmaking, elected-band council, European and settler relations
Where can additional information be found?
Search the internet using the name of the community
Search your library for books about Mohawk people and the Six Nations Iroquois
Confederacy
Invite a community member, Elder or guest speaker from Tyendinaga to talk to your
class
Do a Case Study on one aspect of Tyendinaga that interests you and share your findings
with the class
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The specific expectations from The Ontario Curriculum: Social Studies, Grades 1-6 (2004) which
pertain to this unit are as follows:
Knowledge and Understanding
-examine various theories about the origins of First Nation and Inuit peoples in North America (e.g. had always been
indigenous to North America ).
-compare key social and cultural characteristics of Algonquian and Iroquoian groups (e.g. language; governance;
matriarchal and patriarchal societies; arts; storytelling; trade; recreation; roles of men, women, and children)
Inquiry/Research and Community Skills
-formulate questions with a statement of purpose to develop research plans (e.g. why did the government assign First
Nations Peoples to reservations? What was the role of the First Nation women in the fur trade?)
- select relevant resources and identify their point of view (e.g. resources based on residential schooling as a result of
first contact)
-read, interpret, and compare historical and modern maps of an area to determine accuracy.
-use appropriate vocabulary (e.g., Métis, clan, council, Anishinabek, consensus, social, Haudenosaunee, political,
archaeological, caravel, astrolabe, bias, epidemic, alliance, monopoly) to describe their inquiries and observations
Application
-explain how differences between First Nation peoples and early European explorers led to conflicts between the two
groups (e.g., lack of common language, differing world views and spiritual beliefs, introduction of European diseases,
differing views about property ownership)
-Identify some present-day issues concerning First Nation people that relate to results of early contact (e.g., the effect
of new technologies on First Nation cultures; land claims)
-Identify achievements and contributions of Aboriginal people in present day Canada.
The specific expectations from The Ontario Curriculum: Language, Grades 1-8 (2006) which pertain to
this unit are as follows:
Overall Expectations:
Oral Communication
-Listen in order to understand and respond appropriately in a variety of situations for a variety of purposes;
-use speaking skills and strategies appropriately to communicate with different audiences for a variety of purposes;
Reading
-read and demonstrate an understanding of a variety of literary, graphic and informational texts using a range of
strategies to construct meaning;
-recognize a variety of text forms, text features, and stylistic elements and demonstrate understanding of how they
help communicate meaning
Writing
-generate, gather, and organize ideas and information to write for an intended purpose and audience
-draft and revise their writing, using a variety of informational, literary, and graphic forms and stylistic elements
appropriate for a the purpose and audience;
-use editing, proofreading, and publishing skills and strategies, and knowledge of language conventions, to
correct errors, refine expression, and present their work effectively.
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The Haudenosaunee Thanksgiving Address
“Ohenton Kariwahtekwen”
Begin the unit by either reading the Thanksgiving
Address with the students or playing the CD located
at the back of the resource document. This opening
address is the foundational system of beliefs for
Haudenosaunee people. Explain to the students that
Haudenosaunee people believe that to be human is a
gift and an honor, requiring mindful gratitude. The
Thanksgiving Address (Ohenton Kariwahtehwen) is
spoken at the beginning and ending of meetings,
ceremonies and gatherings. The Address is based on
the premise that it is important to recognize the
many gifts in one’s life.
See Appendix 1 for a copy of the Thanksgiving Address and the CD at the
end of the document to view a slideshow with Mohawk and English
translations.
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Student Activity 1
Thanksgiving Address
Literacy Curriculum Expectations:
Writing:
1.2 – Generate ideas about a potential topic
1.6 – Determine whether the ideas and information they have gathered are relevant and adequate for the purpose
2.2 – Establish a personal voice in their writing, with a focus on using concrete words and images
2.7 – make revisions to improve the content, clarity, and interest of their written work
Reading:
1.3 – Identify a variety of reading comprehension strategies and use them appropriately
1.9 – Identify the point of view presented in a text and suggest some possible alternative perspectives
Media Literacy
3.4 – Produce a variety of media texts for specific purposes and audiences, using a few simple media forms and appropriate
conventions and techniques
Learning Goal: Social Studies: Describe characteristics of pre-contact First Nation cultures across Canada, including their
close relationships with the natural environment (respect).
Task: Students list what they are thankful for and what is important to them in life.
What am I Thankful For and What is Important to Me?
E.g. family___________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
____________________
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Student Activity 2
Wampum Dedication String
Literacy Curriculum Expectations:
Oral Communication
1.2 – Demonstrate an understanding of appropriate listening, behvaiour by adapting active listening strategies to suit a
variety of situations
2.3 – Communicate orally in a clear, coherent manner, using appropriate organizing strategies and formats to link and
sequence ideas and information
2.4 – Use appropriate words and phrases
2.5 – Identify a range of vocal effects, including tone, pace, pitch, volume, etc.
2.7 – Use a variety of appropriate visual aids.
Learning Goal: Describe characteristics of pre-contact First Nation cultures across Canada, including their close
relationship with the natural environment.
Key Understandings of the learning goal: Identify technological developments and cultural factors that assisted and
promoted the exploration of North America. (Wampum was used to commemorate treaties or historical events, for
exchange in personal social transactions, to relay and record messages and agreements among First Nation
groups and for ceremonial purposes and storytelling).
This activity is a great way to start off your year with your students. Depending on the
class, this could also be used in the middle of the school year to get students back on
track.
What it is
How it works
Resources/
Time
Materials
Needed
The purpose of this
activity is to make a
dedication or
commitment to the
group about
participation,
honouring group
members, and
upholding group
values. It is an
opportunity to reflect
on significant life
events and identify
the support network
Wampum Dedication String
Discuss the role and significance of
Wampum beads, belts, and strings in the
social and political structure of the
Haudenosaunee. Note that wampum
beads were made from shell and were
strung together to record an event or
signify a contract or relationship. Often
they were made into belts and used as a
device to record detailed events or
meanings. A person held wampum to
signify that he or she spoke the truth.
Materials:
1. Ask the group to identify six or seven
important group values or laws, such as
confidentiality, respect, and listening.
Assign a coloured bead to represent each
value.
Diagram for
handout
1 hour
Large
coloured
plastic beads
Leather
scraps
Heavy string
Scissors
2. Distribute a length of string to each
learner. Tie a piece of round leather near
the bottom and fray the string below. The
round piece of leather represents the
sustenance we receive from mother earth
and the frayed string represents our
connection to the ancestors.
3. On top of the leather circle, string the
coloured beads that represent and
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acknowledge the group values.
4. Cut and string a piece of triangular
leather to represent birth and entrance into
the physical world.
5. Ask learner to string five to seven
beads representing significant life events
leading up to the present. Group members
will choose their own colour of beads for
each event.
6. A third rectangular piece of leather is
cut and added to represent the base of our
support system.
7. The third set of beads will represent the
support system of the learner and can
include the practitioner, Elders, family
members, friends or others. Again, the
learners will choose their own colour of
beads for each.
8. The last bead should be a special bead
representing ‘self’.
9. Ask each learner to share with the
group the story of their string.
10. Tie off each string, leaving enough at
the top to tie all of the strings together
from each group member. This represents
a family or community.
11. Hang the bundle of strings somewhere
visible in the classroom, as a member of
each learner’s dedication to the group and
themselves.
Activity was taken from “The Aboriginal Literacy Curriculum Toolbox, 2006” by Janice
Brant.
2012 “Mohawks of the Bay of Quinte”
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Tie off each string, leaving enough at top – then tie together
every group members string – Represents “family”
Last bead should be a special bead representing ‘self’
Third set of beads represent “support system” –
these can include the Program Facilitator, Elder,
family members, friends or others.
Rectangular piece of hide represents “base of
support system”
Second set of 5-7 beads represents “significant
life events” leading up to the present – each
group member chooses their own colour of
beads for each event.
Triangular piece of hide represents “our
birth from spirit form”.
First set of beads represents each
expectation of program “laws of the
group”.
Round piece of hide represents “the
sustenance of Mother Earth”.
Frayed sinew represents “our
dead ancestors”.
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History of the Haudenosaunee, Six Nations
(Iroquois) Confederacy
Who are the Haudenosaunee?
The Mohawk word for the Six Nations (Iroquois) Confederacy or People of the
Long House is “Rotinonshoni”. Haudenosaunee is Onondaga language.
Haudenosaunee is the general term used instead of "Iroquois" or Six Nations. The
word "Iroquois" is derived from a French version of a Huron word. The Seneca,
Cayuga, Onondaga, Oneida, and Mohawk Nations together were called the Five
Nations by the Europeans, and Iroquois by the French. The Tuscarora Nation
joined the Confederacy in 1722, and collectively they are now called the Six
Nations (Rae, 1992).
Haudenosaunee means "People building an extended house" or "People of the
Long House." The longhouse was a traditional dwelling and also a metaphor
introduced by the Peace Maker at the formation of the Confederacy meaning that
the people are meant to live together as families in the same house. Today, it refers
to those who support the traditions, beliefs, values, and authority of the
Haudenosaunee Confederacy.
We also refer to ourselves as "Onkwehon:we," meaning that we are the "Original
People" or "First People" of this land. The Haudenosaunee consists of six separate
nations of people who have agreed to live under the “Great Law of Peace”. Each of
the nations that comprise the Haudenosaunee has their own identity and language.
The original member nations are:






Seneca, the People of the Great Hill (also called the Large Dark Door).
Cayuga, the People of the Great Swamp.
Onondaga, the People of the Hills.
Oneida, the People of the Upright Stone.
Mohawk, the People of the Flint.
Tuscarora, the Shirt Wearing People.
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Student Activity 3 – Comprehension Sheet
History of the Haudenosaunee
Social Studies Curriculum Expectations: Heritage and Citizenship: Grade 3
Students will:
-Identify the contributions of Aboriginal peoples to pioneer settlement (e.g., medicine, food, and exploration)
-Describe Aboriginal communities prior to pioneer settlement
-Use appropriate vocabulary to describe their inquiries and observations
-Communicate information, using media works, oral presentations, written notes and descriptions, and drawing (e.g.,
design a poster advertising a pioneer tool).
Learning Goal: Students will learn about the life of the Haudenosaunee people in Ontario. They will locate
their homelands on a map of Ontario. They will draw or construct a model of a Longhouse.
1. What does the word “Haudenosaunee” mean?
2. The Haudenosaunee people are made up of Six Nations. What are
the names of these nations?
3. The Six Nations which make up the Haudenosaunee are called a
“confederacy”. What does the word “confederacy” mean?
4. The Haudenosaunee had a diet made of foods that came from
farming, hunting, fishing and gathering. Using the chart below,
classify each of the following foods according to how they would
obtain it: Blueberries, squash, beans, deer meat, rabbit meat, trout,
corn, strawberries, pickerel, potatoes, walnuts, and maple syrup.
Farming
Hunting
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Fishing
Gathering
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The Longhouse
“Longhouses are long and narrow bark covered houses that the Haudenosaunee
lived in until the latter part of the 1800’s. Longhouses were about six metres high, six
metres wide and as much as 60 metres long. The length of the house depended on the
number of families who lived there. Whenever a daughter in the family married, her
husband came to live in the longhouse.
The frame of a longhouse and the rafters were made from the elm trees, with the
roof supported by the Y of the tree. The walls and roof were covered by bark shingles,
overlapping to keep out the rain and snow. After the shingles were in place, an outer
frame of poles of tree trunks made the longhouse strong and kept the shingles in place.
Inside the longhouse, each family lived on a platform about 30cm off the
ground. Mats made from corn husks or other woven plants laid on the platform to sleep
on. Hides and furs were used to keep people warm. Dishes were made from bark or hand
carved bowls and spoons were kept on the platform.
Above and below the platform were storage areas. The family hung
braided corn and medicine plants and dried meats in bark containers from the rafters
above the platform. Bows and arrows, tools and ceremonial items also hung there.
Below the platform, bark containers stored foods such as dried corn, beans
and squash (the Three Sisters). Wood for the fire was also stored below the platform.
There were platforms on two sides of the longhouse. In the centre fire pits
provided a place for families to cook their food and have heat and light. Smoke escaped
through holes in the roof above the fire. However, the longhouse was very smoky. It is
said that the Smoke Dance came from the need to remove smoke from inside the
longhouse. The dancers helped the smoke to rise and leave through the hole in the roof”
(Native Foods, The Native Way.” Ontario Agri-Food Education Inc. 2003
www.oafe.org).
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Student Activity 4
Task: Students construct the outside and inside view of a Longhouse.
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Student Activity 5 - Sky Woman
Grade 3
Social Studies
Heritage and Citizenship
Early Settlements in Upper Canada
Aboriginal Teaching Strategy
The Sky-Woman
Students will become aware of one of the traditional beliefs of the Haudenosaunee (Six Nations) people. After a
study of the Creation Story of the Sky Women, they will learn about the ways in which the traditional “Three
Sisters” (corn, beans and squash) played a vital role in the survival of the early colonists of Upper Canada. They
will compose a letter of thanks to the Sky Women in the voice of a colonist.
Related Curriculum Links


The Ontario Curriculum: Social Studies, Grade 3
The Ontario Curriculum: Language, Grade 3
Specific Expectations
Knowledge and Understanding
 Describe what early settlers learned from First Nation peoples that helped them adapt to their new
environment (e.g., knowledge about medicine, food, farming, transportation);
 Describe the major components of an early settlement (e.g. grist mill, church, school, general
store, blacksmith’s shop);
Application
 Compare and contrast aspects of daily life for early settler and/or First Nation children in Upper
Canada and children in present-day Ontario (e.g., food, education, work and play);

Compare and contrast aspects of life in early settler and/or First Nation communitIes in Upper
Canada and in their own community today (e.g., services, jobs, schools, stores, use and
management of natural resources)
Cross Curricular Connections
Language
Writing
 1.5 Identify and order main ideas and supporting details into units that could be used to develop a
short, simople paragraph, using graphic organizers
 2.1 Write short texts using a variety of forms.
Reading
 1.1 Read a variety of literary texts
 1.4 Demonstrate understanding of a variety of texts by identifying important ideas and some
supporting details
 1.6 extend understanding of texts by connecting the ideas in them to their own knowledge and
experience, to other familiar texts, and to the world around them
Teaching/Learning Strategies
1.
Students will read the creation story “The Woman who Fell from the Sky” (See below) and
complete the comprehension worksheet which follows.
2.
The Haudenosaunee people used many resources to live off the land. They grew crops,
hunted, fished and gathered wild foods in accordance with the changing seasons. Many of
2012 “Mohawks of the Bay of Quinte”
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these foods were preserved and stored in the ground for them to eat in the winter. Provide
each student with a copy of Canada’s Food Guide for Healthy Living (See below). Using this,
students will evaluate the diet consumed by the Haudenosaunee people as it is described in the
creation story, noting to what extent it was a “balanced” diet.
3.
The foods of the Haudenosaunee played a vital role in the survival of early Europeans
colonists. The colonists were rescued from starvation by native people who shared the foods
they had cultivated and harvested. Their methods of planting, hunting and gathering provided
a model for the colonists as they struggled to survive in an unfamiliar land. Using the
planning sheet (See below) students will prepare an outline for a letter to Sky-Woman, in the
voice of a colonist, thanking her for providing them with the means of survival in their new
land.
(Lesson plan was taken from, “Native Foods, The Native Way.” Ontario Agri-Food Education Inc. 2003
www.oafe.org).
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The Woman who Fell from the Sky
“Long ago, there was a world above the sky. In the centre of this world there grew a great tree. A man and
his wife, Sky-Woman, lived near the tree. One day, Sky-Woman, who was getting ready to have a baby,
went to gather bark for food and medicine. As she dug down among the roots of the great tree, she broke a
hold through the sky. Down she fell, through the air toward the great empty sea far below.
Just in time, large sea birds came to help her. They held out their wide wings and gently carried her down
to the water. A great turtle offered the Sky-Woman rest upon its wide shell.
Now the animals began to take turns diving under the sea, looking for earth to bring up. Again and again
they tried, but could not succeed. At last, Muskrat succeeded. He brought up earth from the bottom of the
sea to place on the back of the turtle.
Around and around Sky-Woman walked, until she had covered the shell of the great turtle with earth, and
made dry land. Plants and trees began to grow. Sky-Woman built herself a home, and gathered roots and
plants to eat.
At last Sky-Woman was ready to have a baby. She gave birth to two sons. These twin brothers were very
different from one another. One was named Sapling. He came to be called “He Who Holds Up the Sky”.
The other was called Flint. He came to be called “The Crooked One”. These brothers were the ancestors of
the people of the world.
Each of the brothers gave the world something. Sapling gave the deer, the squirrel and the porcupine. These
small animals which could be hunted for meat to eat, for bones and horns to make into tools and weapons,
for skin and fur for clothes and bags, and for quills to decorate things made of skin. Sapling also gave
berries and fruit for the people to gather. Every year when the first strawberries appeared the people held a
celebration.
Flint gave the mountain lion, the weasel and the bear. These animals were hunters and gatherers just like
the people. He gave poison ivy and briars, but he also gave plants which could be used for medicine, that
could make people well.
As soon as she had given birth, Sky-Woman died. But she still had one more gift to give. From her body
grew corn, beans and squash, so that the people could plant and harvest these foods for themselves.
Sapling, the Master of Life, still rules the sky and the world above the surface of the earth, while Flint has
his powers in the world below the earth. In this way, the parts of the world which are safe and the parts
which are dangerous are always kept in balance” (Native Foods, The Native Way.” Ontario Agri-Food Education
Inc. 2003 www.oafe.org). Please note, this account is an interpretation of an original Haudenosaunee text
recited in one of six ancestral languages.
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Comprehension Work Sheet
The Woman who Fell from the Sky
Answer the questions which follow in the spaces provided.
1.
Why did Sky-Woman fall from the sky?
2.
How did each of the following contribute to the making of earth?
a) The turtle
b) The muskrat
c)
3.
Sky-Woman
Using the chart below, list the plants and animals which Sapling, Flint and Sky-Woman gave to
the earth.
Sapling
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Flint
Sky-Woman
Page 38
4. Draw a diagram of Sky Woman’s world as it is described in the story.
Include the following in your diagram:
a) the sky
b) the great tree
c) the turtle
d) where Sapling rules
e) where Flint rules
(Lesson plan was taken from, “Native Foods, The Native Way.” Ontario Agri-Food Education Inc. 2003
www.oafe.org).
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Canada’s Food Guide for Healthy Living
Canada’s Food Guide to Healthy Eating is designed to help all Canadians look, feel and
perform at their best. It does this by recommending a way of selecting foods to meet the
body’s needs for energy and nutrition.
The amount of food each person needs depends on his/her age, body, size, gender, activity
level and whether they are pregnant or nursing.
That’s why the Food Guide gives a lower and higher number of servings for each food group.
Grains
Choose whole grain and enriched products more often
5-12 Servings per Day
1 Serving equals: 1 slice of break, or
30 g cold cereal, or
250 mL pasta/rice = 2 servings.
Vegetables and Fruit
Choose dark green and orange vegetables, and orange
fruit more often
5-10 Servings per Day
1 Serving equals: 1 medium sized vegetable or fruit, or
125 mL fresh, frozen, canned
vegetables or fruit, or
125 mL juice
Milk Products
Choose lower fat products more often
Children (4-9) : 2 – 3 Servings per Day
Youth (10-16) : 4 Servings per Day
Adult: 2-4 Servings per Day
1 Serving equals: 1 glass/250 mL, or
50 g cheese, or
175 g yogurt
Meat & Alternatives
Choose lean meats, poultry and fish, as well as dried
Peas, beans and lentils more often
2-3 Servings per Day
1 Serving equals: 50-100 g meat, poultry, fish, or
1-2 eggs, or
125-250 Ml beans, or
30 mL peanut butter
Note: Teachers are encouraged to take a look at the Canada’s Food Guide for First Nations, Metis
and Inuit people to get a full description of food alternatives.
http://www.health.gov.nl.ca/health/findhealthservices/canada_food_guide_first_nations_inuit_metis.pdf
(Lesson plan was taken from, “Native Foods, The Native Way.” Ontario Agri-Food Education Inc. 2003
www.oafe.org).
2012 “Mohawks of the Bay of Quinte”
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Letter to Sky-Woman Planning Sheet
You are writing as if you are a new settler in Upper Canada.
When you came to Upper Canada, why was life difficult for you?
How did the Haudenosaunee people help you survive?
What kinds of food do you eat?
Describe what you do to provide food for yourself in spring, summer and fall.
Record your activities in the boxes below:
Spring
Summer
Fall
What do you do in the winter to make life easier for you?
2012 “Mohawks of the Bay of Quinte”
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ASSIGNMENT: Write a letter to Sky-Woman, thanking her for her help in
making your life healthy and happy in your new home. Use the planning
outline on the proceeding page to help you organize your thoughts.
Explain how Sky-Woman and her sons contributed to your well-being.
___________________________________
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_
(Lesson plan was taken from, “Native Foods, The Native Way.” Ontario Agri-Food Education Inc. 2003
www.oafe.org).
2012 “Mohawks of the Bay of Quinte”
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The Peacemaker and The Great Law of Peace
Located at the Community Centre (on the York Road) is a memorial to
"The Peacemaker". At one time the Iroquois Nations were warring
nations; the Peacemaker brought the Iroquois together under the "Great
Tree of Peace." The Peacemaker brought the Great Law which is the
constitution of the Iroquois Confederacy and forms the infrastructure of
all aspects of Iroquoian culture, politics, religion, and social hierarchy.
The Mohawk Nation is "The Keeper of the Eastern Door."
Picture taken from website
http://lege.net/blog.lege.net/ratical.org/many_worlds/6Nations/images/TreeOfPeace.jpg
“In our teachings the creator gave us three things. He gave us peace, power, and
righteousness. He also gave us appreciation, love respect, and generosity. This is what
you carry in your mind. When you have this type of mind, you will be a good human
being and behave according to the Creator’s law. You will appreciate having good health.
You will carry peace in your mind, and no matter who you meet or where you go, you
will always have this in your mind. There is no fear with a good mind. If you have a bad
mind, fear is always following you” (Jacob Thomas, 1994)
2012 “Mohawks of the Bay of Quinte”
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In the following pages read the legend of the Peacemaker and the Tree of Peace
which was taken from the website “First Peoples – The Legends.”
http://www.firstpeople.us/FP-Html-Legends/ThePeacemakerAndTheTreeOfPeace-Iroquois.html
An Iroquois Legend
The Peacemaker and the Tree of Peace
The story of the Peacemaker and the Tree of Peace as we know it
today originated in a time of terrible conflict. It was a time when
people forgot to be thankful, and a time when almost all of the people
had strayed from the Creator. This is the dark period and perhaps the
most violent time of our history. Once again discontentment settled in
our people and bloody wars took place in every village.
A vicious cycle of war and revenge was running out of control among
the Five Nations. It was amidst all of this chaos that the Creator sent a
messenger of peace to be born amongst his people. The Traditional
Haudenosaunee people consider his actual name to be sacred and
therefore never use it. He was called the "Peacemaker." His mission
was to restore love, peace and harmony back to the people. To do
this, he proposed a set of laws which the people and Nations could live
in peace and unity. It was a system of self-rule and was guided by
moral principles called the Great Law of Peace.
The Peacemaker was born a Huron, to a young virgin woman who had
not yet gone through her puberty rites. The young woman had not yet
reached her time for the ceremony when she became pregnant. Her
mother was worried of what the people of the village would say, so she
hid her away during her pregnancy until she gave birth. She convinced
her daughter that they had to get rid of the baby. The grandmother
tried three times to kill the baby and failed each time. She then
realized that he must be someone special and with special powers and
knew that they should raise him carefully.
As he got older, it was realized that he had great powers of persuasion
and of good mind. When he reached manhood it was time for him to
leave on his mission to restore peace and unity to the warring villages
to the east. He built a canoe of white stone and set out on his journey
to establish a great peace. All the people of the village gathered to see
him off and were amazed at the sight, for they had never seen a stone
float before. They noticed how swift that canoe was moving as it
disappeared into the distance. We are told that this event took place
on the northern shores of Lake Ontario.
2012 “Mohawks of the Bay of Quinte”
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The first person to accept and embrace the words of the Great Peace
was a woman by the name of Jikonsahseh. Her place was a neutral
zone for anyone passing through. Even war parties, would leave all
their weapons outside of her dwelling. She fed them and offered them
a resting place. As he spoke his words she broke down in tears for she
had never heard anything so beautiful and said she'd follow it for the
rest of her days. Because she accepted and embraced the words of
peace, the Peacemaker told her that at the successful formation of the
Great Law of Peace and for all time, she would be the symbol of the
leadership of the women, which is the Clan Mothers. In this way she
would never be forgotten.
The Peacemaker visited the Mohawks first. There he was to confront
the most evil of them. He had to change their minds and behavior to
accept the Great Peace. He was often tested and had to prove himself.
Because the Kanienkehaka people were such a fierce and warring
Nation, the Peacemaker worked very long and hard to convince them
to accept the Great Law of Peace. With his powers of persuasion he
won them over. He then left for the other Nations of the Iroquois, the
Seneca, Oneidas, Cayuga and Onondaga.
The Peacemaker met two special people who were instrumental in the
establishment of the Great Peace. One of these men was Ayonwatha,
whose family had been killed by the evil and powerful sorcerer,
Tadodarho, the other man.
The Peacemaker used the first Condolence Ceremony on Ayonwatha to
remove his grief using Wampum shells. This event was the first time
the Wampum was used. Wampum is used to remember words,
ceremonies and agreements, and was not money. However, Wampum
was used as an exchange tool. The Peacemaker asked Ayonwatha to
be his spokesperson and together they traveled to spread the message
of peace.
His travels brought him to the Onondaga Nation, where he met with a
lot of resistance from the evil Tadodarho. Tadodarho was an evil man
and is described as having snakes in his head and a crooked body.
This symbolized a very evil person and because of his evil deeds it
reflected on him. Tadodarho would not give in to the many attempts
by the Peacemaker to get him to accept the peace.
The Peacemaker and Ayonwatha moved on to the other Nations and
were successful in convincing them to accept the peace. He then
gathered the forty-nine men whom he had convinced to accept the
2012 “Mohawks of the Bay of Quinte”
Page 45
peace to converge back to the center and there they all worked
together on the evil mind of Tadodarho of the Onondaga Nation. They
tried many times in many ways to convince him that peace was the
only way, and many times they failed. Finally all the forty-nine men
sang the Great Song of Peace, the 'Hai, Hai'. The song kept in focus
with the one purpose of winning over the evil mind of Tadodarho. Once
Tadodarho's mind was pacified, his body straightened and the snakes
were combed from his hair.
The Peacemaker offered him a special position in the Confederacy.
That position was to watch over the Fire on behalf of all the 5 Nations.
The offer appealed to him and he accepted. He agreed to live in peace
and tend the fire to make sure that it would burn forever.
After successfully winning over Tadodarho, the Peacemaker then
looked upon the men and saw that they still carried their weapons. He
then said that they needed a symbol that would remind them of the
promise made to each other, the promise of peace. As he looked
around, he saw this very tall tree. He thought that because the tree
was so tall, it could be seen from distant places, and because the top
of the tree pierced the sky, attention would be drawn to it.
On the branches of this very tall tree, the needles are in clusters of
five. He used this as a symbol of the Five Nations being bound
together as one. He took some needles off the branch and told them
that even with the changes of the seasons, the tree stays green for all
time. So shall the Great Peace stay among the Five Nations, for all
time.
He then uprooted the tree and it created a cavity. He instructed the
men to cast down their weapons of war into the cavity to bury their
greed, hatred and jealousy. The tree was then replaced and the
Peacemaker then said:
"Into the depths of the earth, down into the deep under earth currents
of water flowing into unknown regions, we cast all weapons of strife.
We bury them from sight forever and plant again the tree. Thus shall
all Great Peace be established and hostilities shall no longer be known
between the Five Nations but only peace to a united people."
The roots that spread out from the tree are called the Great White
Roots of Peace, and they spread in the four directions: one to the
north, one to the south, one to the east, and one to the west. On top
of this Great Tree was placed an Eagle. The meaning of planting the
2012 “Mohawks of the Bay of Quinte”
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tree symbolizes the Kaienerakowa, Great Peace and Strength. The
Eagle symbolizes keeping a watchful eye on the roots and if any evil or
danger approaches, he will scream loudly, sounding the alarm and all
the Nations of the Confederacy will at once come to the defense and
rescue. This symbolizes that everyone has the responsibility to protect
the peace.
The Peacemaker then took an arrow from each one of the Five Nations
and bound them together. By each Nation contributing an arrow, it
symbolized the combining of individual powers into one great power.
The union had now been complete, a union which no one can bend or
break. The Peacemaker then said:
"We have now completed our power so that we the Five Nations
Confederacy shall in the future have one body, one mind, and one
heart. If any evil should befall us in the future, we shall stand or fall
united as one man." (http://www.firstpeople.us/FP-Html-Legends/ThePeacemakerAndTheTreeOfPeaceIroquois.html) Please
note, this account is an interpretation of an original Haudenosaunee text
recited in one of six ancestral languages.
2012 “Mohawks of the Bay of Quinte”
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Student Activity 6
Social Studies Lesson Plan Peacemaker – Grade 6
Framework
Components
-Curriculum Expectations
Curriculum Expectations:
Oral Communication
-1.2-Active Listening Strategies
-1.3-Comprehension Strategies
-1.5- Making Inferences/Interpreting Texts.
Reading:
-1.2- Purpose
-1.6 – Extending Understanding
Media Literacy
-1.5 – Point of View
Learning Goal:
-Social Studies
-Describe characteristics of pre-contact First
Nation cultures across Canada, including their
close relationships with the natural environment
-Text Form - Explanation
Key Understandings of the learning goal:
-Examine various theories about the origins of
First Nation people in North America.
-Compare key social and cultural characteristics
of Iroquoian groups (storytelling).
2012 “Mohawks of the Bay of Quinte”
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Suggested Activity:
Time Period:
Pre 1600 – First Contacts
1600-1763 – Milestones of Development
Overview
This lesson is based on viewing the Historica Minute, "Peacemaker." Centuries ago, the five Iroquois
Nations created the Iroquois Confederacy that bound these nations together in peace and unity. The
origins of this Confederacy are explained in the legend of the Tree of Great Peace.
Aims
Students will focus on the storytelling aspects within the "Peacemaker" Historica Minute, to consider the
story's meaning, message, and symbolism. Teachers may want to use this lesson as an introduction to a
unit on traditional stories.
Activity
1. Passing down the stories
The mini-drama of Peacemaker shows a grandfather telling the story to his granddaughter. The story
comes alive as he tells it.
- Before viewing the Minute or reading the story, discuss what older generations have to teach young
people. What kinds of stories are often told? Do young people learn anything from the stories? Students
may want to tell stories from their families or from their culture.
- Tell the students that the Minute shows an important story being passed from one generation to
another. Have them read the story of Peacemaker and think about the lessons it teaches.
- Watch the Minute more than once. Between viewings, help students clarify the events in the film.
- After watching the Minute, discuss the "lessons" the story teaches (the story appears fairly simple at
first, but it gives moral lessons and some practical ways that peace can be created. Students should be
aware that the story of peacemaker has been the "constitution" of the Iroquois confederacy for many
centuries.) Why does the grandfather tell the story to his granddaughter? What does it teach about
solving conflict? What model of behaviour does Peacemaker exemplify? Discuss the symbolism of the tree
of peace.
- Ask students to name other stories that teach lessons that have been passed down from generation to
generation in an oral and/or written form (fairy and folktales might be examples). Discuss what the
stories teach. Students from non-Western traditions may have some unfamiliar stories to tell their
classmates.
http://www.histori.ca/minutes/minute.do?id=13575
http://www.histori.ca/minutes/minute.do?id=10120 –view these video links prior to lesson. See below for
the story of the Peacemaker and the Tree of Peace.
(Activity was taken from the Historica-Dominion website: http://www.histori.ca/minutes/lp.do?id=10617)
2012 “Mohawks of the Bay of Quinte”
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Introduction to the Mohawk Community of
Tyendinaga
The modern community of Tyendinaga Mohawk Territory is located on the Bay
of Quinte, east of the city of Belleville and stretches along the south eastern border of
Hastings County. The original Mohawk Tract was settled in 1784 and granted to the
Chiefs, Warriors, Women and People of the said Six Nations as described in the Simcoe
Deed dated, 1 April 1793. Today, only 18,000 acres of the original 92 700 acres of
territory remain.
The part of the Mohawk nation that came to live there are known as the “Mohawks of
the Bay of Quinte”. The Mohawks of the Bay of Quinte were sometimes referred to as
the Deseronto Band because of Chief and Captain John Deserontyon who served as the
spokesman and primary negotiator for the relocation of the Mohawk people from their
ancestral homelands at the lower Mohawk castle of Fort Hunter in New York State to
the Bay of Quinte.
Tyendinaga is a healthy, sustainable Kanyenkeha (Mohawk) community, built on and
united by our language, culture, traditions, knowledge and history. The Mohawk people
exercise the rights and responsibilities for the protection of and respect for their people,
land, resources and the environment. The Mohawk people of Tyendinaga are proud of
their history and spiritual heritage, as well as their ability to adapt and thrive in a
modern world.
2012 “Mohawks of the Bay of Quinte”
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“Tyendinaga is one of many communities that comprise the Mohawk Nation in the 21st
century. The present territory of Tyendinaga was known to the Mohawk Nation and the
Six Nations (Iroquois) Confederacy prior to the arrival of Europeans as the homeland
and birthplace of the “Peacemaker”. While the Mohawks still lived in their homeland
along the Mohawk River, the Peacemaker was born on the Bay of Quinte to the Huron
or Wyandot people. The Peacemaker shared the message of peace, power and
righteousness with the Iroquois Nations and played an important role in the formation
of the Five (later Six) Nations Confederacy”(Rae, 1992).
Wampum Belt representing the joining of nations
(The picture was taken from the “Cultural Heritage –Oneida Nation” website. www.oneidanation.org).
2012 “Mohawks of the Bay of Quinte”
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Traditional Beliefs and Culture of the
Haudenosaunee
Midwinter -Second week in January and lasts for
approximately eight days.
Maple Ceremony – Second week in February and lasts one
day.
Thunder Dance – First week in April to welcome back the
thunderers.
Sun and Moon dance – Beginning of May to give thanks to
the sun and second week of May to give thanks to the moon
in the morning and evening respectively.
Planting Ceremony – End of May
Strawberry Ceremony – Middle of May and lasts one day.
String bean – First week in August and lasts one day.
Corn – Middle of August
Harvest – Middle of October and lasts four days.
Thunder – November
Feast of the Dead – In remembering those who have
passed on to the spirit world. Normally takes place in the fall
and spring.
This information was taken from the Haudenosaunee Confederacy website:
www.haudenosauneeconfederacy.ca
2012 “Mohawks of the Bay of Quinte”
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Wahta Ohses – Maple Syrup
Traditional Background
Long ago when human beings were new in the eastern part of Turtle Island, they barely
lived through the long winters. Their bodies and their spirits were weakened by the cold and the
dark. Though they worked together and preserved enough food for the winter, it was not enough
to keep them well and strong. The creator saw the sadness of the people, so he decided to ask
the tree nation if there was something which could be done to restore their happiness. The
leader of the trees, the maple, offered to give its blood to the people so they could be restored to
good health. So it was that at the end of the winter months the sap flowed freely from the maple.
The people would have to make offerings to the maple and tap its sap and collect it in birch bark
pots. They worked to make it into syrup and then into sugar. By working so hard they would
come to appreciate this great gift. Satisfied that the people were once again happy and strong,
the Creator left to attend his duties in the other world. Since that time, the Mohawks watch the
maple and when they notice the sap is flowing during the last week of winter they will gather at
the Longhouse to celebrate this great gift which renews their body and lifts their spirits. In
Mohawk, maple sap or syrup is called, “Wahta Ohses”. The people are glad when this happens
because it means that spring is returning to the earth as the eldest brother the Sun brings
warmer days.
(Story was taken from the Maple video done by staff at Quinte Mohawk School: http://qmstube.com/clip/watch_video.php?v=GXWWGADBHNS7)
(The following Maple information was taken from the Maple video done by staff at Quinte Mohawk
School: http://qmstube.com/clip/watch_video.php?v=GXWWGADBHNS7)
When is it time to harvest sap?



At the beginning of the season you begin with tobacco burning.
It is important to give greetings and thanks to all the different entities in the
forest. This includes all living things including the animals. Give thanks for the
maple sap water because it is used as a medicine.
Also want to ask for guidance and assistance so that no one gets hurt during
process of collecting including when you are burning off 100s of litres of maple
syrup each day.
How do you identify maple trees in the winter?


Identify maple tress by their leaves in the fall and spring and ones that are
around the base of the tree and on the ground
The stature of the tree is significant. There are a few different characteristics: the
branches reach the south, the bark is black and silverfish.
2012 “Mohawks of the Bay of Quinte”
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How are maple trees tapped?



A hole is drilled into the maple tree
A tap or spout is inserted into the hole (on an angle) and a bucket attached to
the tap or spout to collect the sap.
A lid is put on top of the bucket so dirt and other debris do not get into it.
Non-Industrial Sap Collecting

Consists of walking through the sugar bush with a bucket and emptying out the
sap from each bucket manually at each tree.
Boiling Down the Sap – Non-Industrial Methods


The collected sap is put onto an iron cauldron and is boiled down. A ladle is used
to skim the dirt and unwanted particles off the sap.
This process is continued until the sap becomes thick.
Bottling Syrup


Once the boiling of the sap is complete and is 66% sugar, it is then Maple Syrup.
The maple syrup is ready to be bottled and used. It is bottled into various types
of containers.
The Finished Product


Maple Syrup is then ready to be shipped out to stores and used for cooking.
A pancake breakfast is one way to celebrate the finishing of making maple syrup
and also a great way to taste the finished product.
2012 “Mohawks of the Bay of Quinte”
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Student Activity 7 – Grade 6
Literacy Curriculum Expectations:
Writing:
1.2 – generate ideas about a potential topic and identify those most appropriate for the purpose
1.6 –determine whether the ideas and information they have gathered are relevant, appropriate, and adequate for the purpose
2.2 – establish appropriate voice in their writing, with a focus on modifying language and tone to suit different circumstances
Reading:
1.3 – Identify a variety of reading comprehension strategies and use them appropriately before, during, and after reading
1.9 – Identify the point of view presented in texts, ask questions to identify missing or possible alternative points of view
Learning Goal: Students will learn more about maple syrup and how it is used by Haudensaunee people.
Crossword
1
2
3
4
5
6
1.
2.
3.
4.
5.
I am the only tree that makes sweet sap.
I get to the sugarshack through a tube or in a bucket.
You can find me in a can.
By boiling sap, it becomes this.
The bark of a maple tree is this colour.
6. This is put into the tree to collect the sap
Word Search
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2012 “Mohawks of the Bay of Quinte”
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Page 55
How Sappy Are You?
1. Sugar maples are found:
a) from coast to coast in Canada?
b) In southern Ontario, Quebec and the Maritimes
c) only in southern Ontario?
2. The Aboriginal people:
a) Learned to make sap into syrup by watching the early settlers
b) didn’t bother with making syrup and sugar
c) taught the early settlers how to gather sap and produce syrup
3. Sap, when it first flows from the tree is approximately:
a) 3% sugar, 97% water b) 60% sugar, 40% water
c) 85% sugar, 15% water
4. Sugar maples are long-living trees, some grow for:
a) 25 years
b) 100 years c) 200 years
5. With good sugar bush management, a bush will produce sap for:
a) 25 years b) 100 years c)an indefinite period of time
6. The par of the tree that makes the sugar is:
a)the roots
b)the crown
c)the trunk
7. The early settlers boiled the sap into:
a) syrup to use on pancakes and waffles
b) sugar to provide them with a supple of this scarce item
c) toffee so that the children could have a good supply of candy
8. The best conditions for collecting sap in the early spring requires among other
things:
a) warm nights and cool days
b) cold nights and cold days
c) cold nights and sunny days with a daytime temperature above freezing
2012 “Mohawks of the Bay of Quinte”
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9. A sugar maple:
a) can only be tapped once every five years
b) can be tapped once in a lifetime
c) can be tapped yearly
10. Modern evaporators can produce syrup in:
a) About one and a half hours
b) About six hours
c) About then hours
11. Maple syrup is:
a) 25% sugar
b) 95% sugar
c) 66% sugar
12. Which of the following did Natives use to boil sap and make sugar?
a) Heated stones dropped into a wooden trough holding the sap
b) A roaring fire
c) A form of solar energy
13. What part of the tree trunk is dead:
a) The sapwood
b)the cambium
c)the heartwood
14. All the trees in the forest produce sap:
a) True
b)false
15. Grade A syrup is sweeter than grade B syrup:
a) True
b)false
2012 “Mohawks of the Bay of Quinte”
Page 57
Crossword Answers
1. maple
2. water
3. syrup
4. sugar
5.black
6. spout
How Sappy Are You?
Answer Sheet
1. b) in Southern Ontario, Quebec and the Maritimes
2. c) taught the early settlers how to gather sap and produce
syrup
3. a) 3% sugar, 97% water
4. c) 200 years
5. c)indefinite period of time
6. b) the crown
7. b) sugar to provide them with a supply of this scarce item
8. c) cold nights and sunny days with daytime temp. About 2⁰C
9. c) can be tapped yearly
10.a) about one and a half hours
11.c) 66% sugar
12.a) heated stones dropped into a wooden trough holding sap
13.c) the heartwood
14.a) true
15.b)false
2012 “Mohawks of the Bay of Quinte”
Page 58
Maple
Traditional Medicine
Wahtha – Sugar Maple
The maple tree is given the special acknowledgement in the Thanksgiving Address as being the
leader of all trees. When its sap flows it is the first sign of new life in the spring. The Maple syrup
made from the sap is a sweetener used in our strawberry drink as well as our corn mush and corn
bread.
Parts used: Sap, Bark and Leaves
Sap; used as a Diuretic for the body, in the spring when it flows.
Bark and leaves: excellent for liver and spleen.
Information was taken from, “Mohawk Council of Akwesasne Department of Environment Report on Traditional Medicines.
Maple Popcorn Balls
Preparation time: 5 minutes
Cooking time: 15 minutes
Servings: 8
Equipment: measuring cup and spoons, heavy saucepan, long-handled spoon, large
heat-proof bowl, greased baking sheet
Ingredients:
1 large bag of plain popped popcorn
1 cup (250 ml) maple syrup
2 teaspoons (10ml) butter
Method:
1. Pour popcorn into a bowl.
2. Heat the syrup and the butter in a saucepan over medium-high heat.
Stir constantly using a long-handled spoon until the mixture thickens.
3. Remove the mixture from the heat and pour it over the popcorn.
4. When the mixture is cool enough, use your hands to blend the syrup mixture
with the popcorn.
5. Shape the popcorn into balls and place them on a greased baking sheet.
6. Leave the popcorn balls on the sheet to cool completely before eating them.
2012 “Mohawks of the Bay of Quinte”
Page 59
Aterawéntha: Snowsnake
Traditional Origin
The story of Aterawéntha (snowsnake) comes from a time long ago. At this time there was a
village where the Onkwehon:we, our ancestors lived. Through this one year they did not have much luck,
they had little food and they were growing weak and tired. One boy who lived there was quite a good
boy, smart and respectful. He was at the age where his voice was changing, he was growing into
adolescence. He often thought of how he could help his people. One day he went into the woods where
it was quiet, so that he could concentrate. He grew tired out there and fell asleep. While he was a sleep
he had a dream in which people told him of how his peoples’ spirits could be uplifted throughout the
winter time. He awoke to a loud thunder, and lightning too. All of a sudden the tree that he rested
against was hit by lightning. Branches and twigs burst into the air. As well, the tree fell and went sliding
down the hill leaving a shallow trench. When the branches hit the ground, they slid easily down the hill
and through the trench. When he saw this, the young boy stopped to think, “This is fun!” He tried it,
throwing the splinters down the furrow. He thought that if the people played this game it would uplift
their spirits. He went back to the village and he told them about the dream that he had had and what he
had saw.
Story was taken from the Maple video done by staff at Quinte Mohawk School: http://qmstube.com/clip/watch_video.php?v=364R4N68MM1R.
Snowsnake in Tyendinaga explained by David R.Maracle
(http://qmstube.com/clip/watch_video.php?v=364R4N68MM1R)
Q. What kind of wood is used to make a snowsnake?
“We try to cut the wood down two years ahead of time to allow it to dry. We
look for the straightness in the wood and wood without a lot of knots. It is
better when the grain goes the long way on the wood. We try to make them
as aerodynamic as possible. I like using hickory, birch and elm wood. You
can basically use any wood you want; it’s how you finish it. I like the
hickory the best because it’s nice and straight and there are not many knots
when you find a good thin piece and it takes on the polish quite well. There
are three lengths of the snowsnake, the long snake which is designed to go
the farthest, mudcats which are medium lengths and distance and minnows
which are the smallest and designed for the shortest distances”.
2012 “Mohawks of the Bay of Quinte”
Page 60
Q. What tools do you use?
“I use draw knives and a trade secret we use broken glass (bottles) to help
scrape the fibres. We soak the wood and when it dries we “glass” it to make
it smooth and polish it. We keep soaking it and “glassing” it until there are
no longer fibres sticking up on the wood. Once it has been “glassed” enough,
the snowsnake looks like it has a polish on it already...that’s when you know
it has been sanded enough.”
Q. How do you add the tip to the snowsnake?
“Now we use lead, they used to use bone or antler on the front. We put these
on for weight, like an arrow, the weight helps proper it quicker. The weight
of the tip on the end also helps the front of the snowsnake from slapping the
sides of the trough. We carve the ends in a certain way so that when the lead
is poured in, it will have something to grab onto. We then keep sanding the
lead until it’s flush with the wood that we have just sanded. You can carve
faces or anything you want in it, just as long as you have something that will
hold the lead on there. We stand the snowsnake up and put a piece of paper
around the top to pour the lead in. Once sanded, you polish the end off until
it’s smooth”.
Q. How do you finish a snowsnake?
“You don’t want drip marks or anything that will cause a resistance as it
glides across the snowy, icy surface. It’s good to have two people doing it.
We hold the snowsnake up and use different cloths (preferably ones that
don’t add fibres to the wood) to polish. We dip the cloth in orange shellac,
and rub it onto the wood to seal it. You can shellac them one to five times
and continue to polish them. It all depends on the person. Normally with a
heavier snake, you put more shellac on it. When the shellac dries, you sand it
down with a piece of steel wool, then look at it in the light to see if any spots
were missed. Sometimes, if it doesn’t look like we did a good job, we’ll sand
it down again and start over”.
2012 “Mohawks of the Bay of Quinte”
Page 61
Q. How does the shape of the snake affect the way you throw it?
“A lot of people do different tips depending on the way they like to throw.
Some people put their find on the end and throw. I like to jump and turn my
body and throw sidearm”. Once thrown, the snowsnake will go about 30 feet
then it will start falling to the contour of the ground and wherever we drag
the log is where the snowsnake will follow”.
Q. How did you learn about snowsnake?
“I was first introduced to the sport in Six Nations. They hold the snowsnake
tournaments there every year at the Cultural Centre”.
Q. How did snowsnake become popular again in Tyendinaga?
“My brother Tom and I starting doing snowsnake after we came back to
Tyendinaga. We wanted to put together a team and go back and play against
the boys in Six Nations. When we watched in Six Nations, we were excited
and thought it would be great to bring it home. Once back to Tyendinaga the
boys were excited because it was something new, even though it was
something old.”
Q. Snowsnake at Quinte Mohawk School
“Each person will have 4 shots. The first person will step up and take his
turn, then the next team and so on. We have markers to mark the distance of
each shot. Teams can have different coloured sticks or sticks with feathers
on them, whatever they choose to differentiate the teams”.
“Although, in the beginning snowsnakes were used to hunt small game. It
soon evolved to a contest to resolve differences between warring native
nations in a peaceful, bloodless manner. The contest was designed of teams
with members of one to four players. Each team throws four snakes, but the
only snake that counts is the one that travels the furthest distance. Therefore,
only 1 point per round is scored. The winning team has to count 4 points and
the game has been known to go on for several days before a winner is
decided. This is one of our oldest sports in our confederacy”.
2012 “Mohawks of the Bay of Quinte”
Page 62
Haudenosaunee Confederacy Explanation of Snowsnake
“The Haudenosaunee have always enjoyed playing games to improve strength and
agility. One such winter game is snow snake. Named for the long wooden stick used for
play, snow snake involves throwing the stick down a frozen snow trench. The person
whose snake travels the farthest wins.
Before a competition, participants will build a track by digging a path or groove
in the snow through which the snake will travel. Tracks could be as long as the
competitors wanted but could stretch up to a mile. Snow is piled up to a height of 30
inches and a log about 4 inches in diameter is dragged to form the trench.
Once the track is ready competitors take their place at the “pitch hole”, the
beginning of the track. There can be any number of teams which consist of shiners,
throwers and a marker. Each team is allowed four throws, alternating with other teams,
and any thrower may throw. For example if a team has four throwers each may take a
turn or they can all be thrown by one person. Throwers may take a running start and
throw the snake overhand or underhand depending on personal preference. Shiners are
the team mates responsible for preparing the snow snakes.
Depending on the weather conditions the shiner will use various waxes to increase the
snakes traveling distance. Markers are responsible for marking the distance the snake has
traveled by observing the point at which the lead tip of the snake has stopped along the
track.” (Taken from www.haudenosauneeconfederacy.ca).
Aterawéntha – Snowsnake
“Traditional stories also tell us that snowsnake was played as a medicine game
like lacrosse and the peach bowl game. It was used as a way to solve problems
between warring nations and also as a way to promote laughter and socializing
between nations and groups of people.
Snowsnake, is a traditional game played by the Iroquois Indians for over 500
years. The game began as a means of communicating between the winter
encampments of the Iroquois people on the North and South shores of Lake Erie and
Lake Ontario. It was the duty of the warriors to keep a snowy track clear of debris so a
stick with a message written in charcoal, could be relayed along the track. When there
were no messages to be sent, the warriors competed for the farthest slide in the snow
track, thus beginning a gaming tradition” (www.haudenosauneeconfederacy.ca).
2012 “Mohawks of the Bay of Quinte”
Page 63
Student Activity 8 – Grade 6
Literacy Curriculum Expectations:
Oral Communication:
1.1 Identify a range of purposed for listening in a variety of situations, formal and informal
1.3 Identify a variety of listening comprehension strategies and use them appropriately before, during, and after listening
1.4 Demonstrate an understanding of the information and ideas in increasingly complex oral texts in a variety of ways
Writing:
1.1. Purpose and Audience
1.4 Organizing Ideas
Reading:
1.1 read a wide variety of texts from diverse cultures, including literary texts
1.4 Demonstrate understanding of increasingly complex texts by summarizing and explaining important ideas and citing relevant supporting detail
Learning Goal: Students learn about snowsnake and how it is used by Haudenosaunee people.
Crossword
1
2
3
4
5
6
1.
2.
3.
4.
5.
I am a favourite tree used to make snowsnakes.
I am the medium length snowsnake.
I am used as a trade secret to scrape the fibres off the wood.
I am used to put at the end of the snowsnake
I am a substance used to polish the snowsnake.
Word Search - Snowsnake
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2012 “Mohawks of the Bay of Quinte”
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SNOWSNAKE
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Page 64
Answer the following questions.
Explain the traditional origin of how snowsnake came to be.
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
What kind of wood is used to make a snowsnake?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
What tools are used to make a snowsnake?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
How do you add the tip to the snowsnake and what is it made of?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
_______________________________________________________________________
What do you use to finish the snowsnake?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
Briefly explain how you play snowsnake.
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
2012 “Mohawks of the Bay of Quinte”
Page 65
How Many Words Can You Make From
Snowsnake
________________________
_________________________
________________________
__________________________
________________________
__________________________
________________________
__________________________
________________________
__________________________
________________________
__________________________
________________________
___________________________
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___________________________
________________________
____________________________
2012 “Mohawks of the Bay of Quinte”
Page 66
The Three Sisters – Ahsen Nikonteno:sa
Student Activity 9 – Grade 3
Social Studies Overall Expectation: Describe the influence of Aboriginal peoples and pioneers in the area of
farming methods. Identify the contributions of Aboriginal peoples to early settlements.
Learning Goal: Students will read about the tradition of the Three Sisters and learn how they were a gift to the
Haudenosaunee from the Sky-Woman.
“The Three Sisters, corn, beans and squash, were a gift from the Sky-Woman.
After her death, these vegetables grew from her side, as a promise to the Haudenosaunee
that she would always provide food for their use. The Haudenosaunee believed that these
three vegetables were guarded by three spirit sisters, and that the plants would not survive
apart.
Corn, beans, and squash were often planted in the same field. Beans
climbed the corn stalks, using them for support, and the squash, which grew close to the
ground, choked the weeds and kept the ground moist. Planting corn, beans and squash
together saved labour.
Most of the labour was done by women using digging sticks, and bone or
stone hoes. They arranged the planting of seeds, hoeing and harvesting. Groups of men
cleared the land using controlled fire and stone axes. In fall, husking bees took place at
night. The women would work on husking the ears of corn and older men would tell
stories for their amusement.
Since dried and stored, corn, beans and squash guaranteed food supplies,
more time could be devoted to ceremonies, hunting and trading” (Native Foods, The
Native Way, 2003).
………………………………………………………………………………………………
Answer the questions below in the space provided:
1. What was the reason why the Haudenosaunee planted the Three Sisters
together?
2. Why was this a good idea for their farms?
3. According to this story, women did most of the farm work. Older men told
stories. What do you think the younger men did while their wives were doing
farm work?
2012 “Mohawks of the Bay of Quinte”
Page 67
Cooking with Traditional Corn
(Taken from our Maracle family cookbook)
How to Lye Corn
Ingredients
1 quart Indian flour corn
1 quart boiling water
1 tsp gillet’s lye, dissolved in warm water before adding boiling water
Bring lye water to boiling point, add corn and let come to boiling point and simmer for 10-15min.
until hulls and hearts can be removed. Lift from lye water immediately and wash in cold water 6-8
times, rubbing corn together with hands to remove hulls. When odor of lye is gone, par boil, drain,
add fresh water and cook slowly until well puffed and tender, 2-3 hours, depending upon the
amount that you lye at one time. ALWAYS use granite kettle for lying corn.
Lyed Corn Soup
1 quart lyed corn
1 ½ cup potato beans or navy beans
½ lb salt pork
Cook beans until soft. Cut pork into small pieces and cook separately until tender. Mix corn, beans,
and meat together and simmer for 10-15 min. Serve and enjoy.
Dried Corn Soup
2 cups dried yellow corn
2 cups white beans
1 lb salt pork
Soak corn and beans overnight. Cut pork into small pieces and cook. Add corn, beans, salt and pepper
to taste. Cook until well done. NOTE* cook cottage roll, cool, remove all fat, and cut into small pieces.
Use the meat stock, add corn and precooked white beans of any variety, add pepper and more salt if
necessary. Simmer 10-15 min, and serve.
2012 “Mohawks of the Bay of Quinte”
Page 68
How to Make A
Corn Husk Doll
Materials:
Corn husks, large bowl of water, twine or string, scissors, scraps of cloth, beads, cotton
balls, glue.
1. Soak corn husks in warm water for about an hour until they become pliable.
2. Place 5 or 6 husks one on top of another. Place a cotton in the middle of the
husks, fold over and tie with string to make a head. Place the head at the top,
with ends of husks pointing down.
3. Make arms by folding one or two layered husks lengthwise and tying at each
end. Slip the arms between the husks that extend under the head.
4. Tie the waist with string.
5. Arrange enough husks around the waist that they overlap. Tie them into place,
with husks pointing towards the head.
6. Fold the bottom husks down. For a woman, cut the husks straight across at the
hem; for a man, divide the skirt husks in two and tie each half at the ankle.
7. Let the doll dry completely.
8. Add tiny beads and scraps of cloth to dress the doll.
Special Note: Traditionally there were no faces painted on cornhusk dolls. This
practice encouraged children to be creative and to use their imagination.
2012 “Mohawks of the Bay of Quinte”
Page 69
Haudenosaunee Clan System
“As a matrilineal society, the Haudenosaunee people come together in
groups called clans. A person’s clan is the same as their mother’s clan and is
represented by a different animal. There are nine clans among the six nations
which are divided into animals from three earth elements: Land, Air, and
Water. Specifically, Mohawk people are divided into three clans which are the
Bear, Wolf and Turtle.
Traditionally, clans were headed by clan mothers. Their duties included:
choosing the chiefs, reminding the chiefs of their duties, giving clan names to
children, distributing the goods of those who have died, and meeting
obligations to Longhouse ceremonies and medicine societies.
Individuals within a clan are considered relatives and marriages within
the clan group were forbidden. For example, any two people within a bear clan
could not marry even if they were not direct relatives. In Haudenosaunee
society a family consists of a mother, father, brothers, sisters and their extended
family including everyone else belonging to the same clan. When traveling
from nation to nation, the clan system was helpful because members would
seek out other people of their same clan who would provide shelter and food
for them” (www.haudenosauneeconfederacy.com).
2012 “Mohawks of the Bay of Quinte”
Page 70
Student Activity 10
Grade 6
Literacy Curriculum Expectations: Listen in order to understand and respond appropriately in a variety of
situations for a variety of purposes; read and demonstrate an understanding of a variety of literary, graphic, and
informational texts, using a range of strategies to construct meaning;
1.1 Identify a range of purposed for listening in a variety of situations, formal, and informal, and set
goals related to specific listening tasks
1.2 Identify a variety of listening comprehension strategies and use them appropriately.
Learning Goal: Students will better understand the clan system and how they can identify with the characteristics
of each clan. The information gathered can be utilized by teachers to group students accordingly.
1. Read the following statements. Do the statements describe you?
2. Beside each statement circle the number that best describes you.
3. Calculate the totals for each section.
This does not
I’m kind of
sound like me.
like this.
It’s
totally
me.
3
I like it when things are always
the same
1
2
When I want something. I’ll do
ANYTHING to get it.
1
2
3
I am a shy person.
1
2
3
I am normally very calm.
1
2
3
I don’t like surprises.
1
2
3
Sometimes I can be a little
moody.
1
2
3
Total points for Section 1
This does not
sound like me.
I’m kind of
like this.
It’s
totally
me.
3
I am normally very quiet.
1
2
I like babies and other children.
1
2
3
When I get angry, watch out!
1
2
3
It takes me a long time to forgive
someone.
I am a sensitive person.
1
2
3
1
2
3
2012 “Mohawks of the Bay of Quinte”
Page 71
I would rather walk away from
trouble.
Total points for Section 2
1
This does not
sound like me.
2
I’m kind of
like this.
3
It’s
totally
me.
3
Sometimes I act before I think.
1
2
I am very honest.
1
2
3
I work very hard.
1
2
3
I would rather do something
myself than have someone do it
for me
1
2
3
I don’t always believe what
people tell me.
1
2
3
I usually just say what is on my
mind.
1
2
3
Total points for Section 3
2012 “Mohawks of the Bay of Quinte”
Page 72
Teacher Evaluation and Uses for Activity
1. Have students calculate their total overall points for sections 1,2
and 3 of the questionnaire (eg. Section 1 – 12points, Section 2 –
16points, Section 3 – 15points)
2. Explain to them that Section 1 is characteristics of the Turtle Clan,
Section 2 is the Bear Clan and Section 3 is the Wolf Clan.
3. Have a class discussion of what section they scored the highest in
and if they agree with their characteristics. Do they have close
scores and have characteristics of a couple clans or are they
dominant in one section?
4. Some teachers may group their students according to these
characteristics. (eg. Have all the turtle clans sit together, the bear
clans together and the wolf clans together).
5. The teacher might also choose to have mixed ability groupings with
having students from each clan sit together.
6. Have students research the Iroquois clans to see if they agree with
their characteristics.
Suggested Activity:
Clans –Research the Iroquois Clan System. There are 9 clans of the Iroquois people.
Research what these are. What are the characteristics of these 9 clans? Students write
a summary of which clan they personally can connect with.
2012 “Mohawks of the Bay of Quinte”
Page 73
The Mohawk
Territory Flag
“Tyendinaga Mohawk Territory has a unique flag that is symbolic of the
people who live in the community; their history, culture and identity. The
use of symbols to convey messages is an important form of communication
for Mohawk people and other First Nations peoples across Canada. Because
Mohawk people followed a predominately oral tradition, symbols such as
those seen on the flag, wampum belts and clothing designs played an
important role in documenting and recording historical events and treaties,
as well as their spiritual beliefs and values.
The flag has four main components: the Colours, the Eagle, the Silver Chain,
and the Circle.
The colours of the flag are white and purple. These are also the
colours of the wampum beads used to make Wampum Belts and
Strings. Wampum beads are made from a shell discovered and used
by Hayenhwa:tha, an important figure in the formation of the
Haudenosaunee (Iroquois) Confederacy. White is symbolic of
something good, and represents peace and purity. Purple signifies
important affairs of a civic nature.
The Eagle, or A:kweks in the Mohawk language is known for his
ability to see over a great distance and have a distinct cry. In the
story of the Peacemaker an Eagle was placed at the top of the Great
Tree of Peace to warn the People and Nations of the Confederacy of
any danger approaching in the distance” (Rae, 1992).
2012 “Mohawks of the Bay of Quinte”
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“The Silver Chain represents the relationship between the Six Nations
(Iroquois) Confederacy, of which the Mohawk Nation is a member,
and the Europeans. This relationship was to be "pure, strong, and
untarnished" as the silver links of the Covenant Chain. The silver
chain represents a need for the continuous attention to "polish" the
chain and keep it in a healthy condition. This is true of the need for
continuous dialogue between the Mohawk people of Tyendinaga and
other government to maintain the health of their relationship and to
deal with current issues.
The Circle symbolizes unity and peace as described in Great Law of
Peace (Kayenerenhkowa); the constitution of the Five (later Six)
Nations Confederacy” (Rae, 1992).
Logo was taken from the MBQ
Administration Office’s logo collection.
Flag Activity
Have students create their own flag representing themselves by
using their own choice of colour, symbols, and designs. Students
can present their flag to the entire class.
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Haudenosaunee Symbolism
The Two Row Wampum
“The Two Row Wampum belt symbolizes a treaty between the Haudenosaunee
and Dutch colonists set back in the 17th century. This treaty was the first to be made by
the Iroquoian confederacy with the European settlers. The Haudenosaunee people believe
this treaty to be the basis on which all future treaties were made and was used as a model
of relationships between people.
The wampum belt itself is made from white shell beads with two purple rows.
The white symbolizes respect, peace and friendship and the two purple rows represent the
separate but also equal paths of two sovereign nations” (www.tyendinga.net).
“These two rows will symbolize two vessels or peoples, traveling down the same river together. One, a
birch bark canoe, will be for the Haudenosaunee people, their laws, their customs and their ways. The
other, a ship, will be for the white people and their laws, their customs and their ways. We shall each
travel the river together, side by side, but in our boat. Neither of us will make compulsory laws nor
interfere in the internal affairs of the other. Neither of us will try to steer the other’s vessel.
The agreement has been kept by the Haudenosaunee to this date”. (www.peacecouncil.net)
The Hiawatha Belt
“The Hiawatha Belt is another important belt to the Haudenosaunee people. It is
read from east to west and represents the unification of the Mohawk, Oneida, Onondaga,
Cayuga and Seneca Nations into a peace league called the Haudenosaunee or Five
Nations. The five nations are all connected by a white road of peace which extends
further to the east and west as an invitation to other nations to follow the road to the Great
Tree of Peace where they can find shelter and protection if they agree to put down their
weapons of war” (www.peacecouncil.net).
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The Five Arrows
The Peacemaker took one arrow and broke it. Then he took five arrows,
representing the Five Nations, and tied them together into a bundle. That bundle was
difficult if not impossible to break. The Peacemaker used this symbol to explain to the
people that there is strength in unity.
The Great Tree of Peace
“The Peacemaker symbolically uprooted a white pine tree. The white pine grows
very tall and straight and so can be seen from a great distance and the needles grow in
clusters of five reminding us of the unification of the Five Nations. The people were
asked to throw their weapons of war into the pit where the tree had been. At the bottom
of the pit was an underground river that carried the weapons away so that future
generations would not see them. That action symbolized the hope that there would be no
war in the future. The tree was then put back in the ground. It is referred to as The Great
Tree of Peace. It has four white roots that extend to the north, south, east and west of
Turtle Island or North America. The roots are called The White Roots of Peace and are
an invitation to other nations to follow them to the sheltering branches of the The Great
Tree of Peace. The Peacemaker placed an eagle atop The Great Tree of Peace. The eagle
can fly very high and has keen eyesight. The eagle is the guardian who warns of any
approaching danger to the peace of the Haudenosaunee”(www.iroquoismuseum.org).
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g
What’s in a name?
Deseronto Band has its origins with Mohawk leader, Captain John Deserontyon.
Captain John was one of several Mohawk men who held ranks in the British
Military Forces and was also the spokesman and negotiator for the Mohawks
of the Bay of Quinte.
Tyendinaga or Thayendanegea is Joseph Brant’s Mohawk name meaning “two
sticks of wood bound together” symbolizing strength and unity. This name was
assigned to the community under the direction of Duncan Campbell Scott,
Minister of Indian Affairs from 1913 – 1932.
Mohawk is an Algonquin word meaning “man-eaters or flesh eaters”. Although
the use of the word Mohawk is common and widely accepted, the proper name is
Kayenkeha:ka or “People of the Flint”.
Map was taken from website: http://www.crystalinks.com/iroquoismap1.png
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The Founding of
Tyendinaga
“The Mohawk people and others of the Six Nations were displaced in the
years following the Revolutionary War. Some went west to Fort Niagara
(near Niagara Falls) and many went east to Lachine, near Montreal.
Settlements at these locations must have seemed like refugee camps.
The Mohawks began to plan for the future with the British promises for
restitution of losses and selected an area along the Bay of Quinte to reestablish the Six Nations. Both men were familiar with this land on the north
side of Lake Ontario, as it was part of a vast winter hunting ground and past
village locations.
It was British policy that Indian lands which were going to be settled had to
be purchased by the Crown from the Indians who inhabited the area at the
end of the war. In accordance with the Royal Proclamation of 1763, Captian
William Crawford was sent out in October 1783 to purchase lands on the
Bay of Quinte from the Mississaugas. This purchase which is dated the 9th of
October 1783 is called Crawford’s Purchase.
Joseph Brant, after some time, reconsidered his position on the relocation to
the Bay of Quinte and decided to settle with other Six Nation people at the
Grand River in 1784” (Rae, 1992).
Joseph Brant
Portrait of Joseph Brant was taken from website: http://www.rootsweb.ancestry.com/~nytryon/jbrant.jpg
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History of the Mohawks of the Bay of
Quinte
“Tyendinaga Mohawk Territory was settled on May 22nd of 1784 by a
group of Mohawk families led to the Bay of Quinte by Captain John
Deserontyon. Captain John was one of the many Mohawks and others of the
Six Nations Confederacy who were respected allies of the British Monarchy
during the American Revolution (1775 – 1783). In consequence of their
alliance with the British, they were forced from their homeland by their
Rebel counterpart. In compensation for the losses suffered, the British
Crown promised to gift land to the Mohawks and others of the Confederacy
displaced by the war.
Captain John Deserontyon and other Mohawks, primarily those formerly at
Fort Hunter continued their plans and set out from Lachine for the Bay of
Quinte. The small party of Mohawks arrived by canoe on 22 May 1784 and
upon landing gave thanks for their safe arrival. A great number of the
Mississaugas came to greet them and extended their friendship to the
Mohawks.
There are very few written accounts of community life at the time of its
founding, but Captain John’s letters to the government tell us something
about the community and the priorities of its members. Before coming to the
Bay of Quinte, Captain John made it clear that education was important and
a school teacher was needed. He outlined that the schoolmaster must be able
to speak Mohawk and also act as an interpreter.
As early as the fall of 1783, Captain John was asking for a deed to the lands
they were to settle and continued his request after the Mohawk landing. The
United Empire Loyalists began to settle in and around the Mohawk
community and the need for a deed to recognize and protect Mohawk title to
the land became intense.
After approximately 10 years, Captain John and the Mohawks of the Bay of
Quinte received the Simcoe Deed, also known as the Simcoe Patent and
Treaty 3 and 1/2" (Claus, 1960).
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Mohawks of the Bay of Quinte
Culbertson Tract
As of April 2012, the Mohawks of the Bay of Quinte have a total
membership of just under 8, 000 with approximately 2,500 of them residing
on the Tyendinaga Reserve adjacent to the town of Deseronto and about 10
kilometers east of Belleville, Ontario. The Mohawks have been settled at this
location since May 1784.
The claim of the Mohawks of the Bay of Quinte is based upon the
dispossession of some 827 acres of land, known as the Culbertson Tract, in
the years 1836 and 1837. The tract consists of land within the original
Mohawk Tract granted to and reserved for the Six Nations by the Simcoe
Deed, also known as Treaty No. 3 ½, in 1793. The basis of the claim is that
no surrender of the Culbertson Tract was ever sought by the Crown nor
given by the Six Nations, as required by the mandatory provisions of the
Simcoe Deed and the Royal Proclamation. The claim was submitted in 1995
and accepted for negotiation in 2003.
See Appendix 3 for larger map
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The Simcoe Deed
This document formally recognized the
land set aside for the Six Nations. The
original Mohawk tract was an area of
approximately 92 7000 acres. This treaty
reflects the relationship between the Six
Nations and the Crown (Government of
Upper Canada).
Captain John hoped the deed would protect
the Mohawk Territory and allow for
peaceful relationships with their
neighbours, but it did not stop trespassers,
squatters, illegal leases and timber theft by
outsiders.
Please see Appendix 4 for an original version of the Simcoe Deed.
2012 “Mohawks of the Bay of Quinte”
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History of the Mohawks of the Bay of
Quinte -continued
“In the 1800’s, the Mohawk community was constantly challenged by internal
and external pressures such as emerging problems with liquor, timber theft, squatters and
land disputes. Another test for the community was coping with the death of Captain John
Deserontyon on January 7th, 1811. Despite these difficulties, the Mohawks of the Bay of
Quinte remained loyal and allied to the British Crown. On the 4th of July 1814, the
Mohawks of the Bay of Quinte wrote the Commander of the Forces to offer their services
in the war of 1812.
Soon after the war, the Government of Upper Canada was approaching the Mohawks of
the Bay of Quinte to surrender part of the Mohawk Tract in exchange for an annual
payment of “presents” or goods such as blankets, cloth, thread, guns and gun powder,
silver broaches, kettles, and assorted ribbons. 1820 saw the first surrender of 52 square
miles of the Mohawk Tract to Indian Affairs officials for a road. A series of surrenders
followed and were negotiated under different circumstances and at different times. The
Mohawks of the Bay of Quinte have lost 2/3 of their land base in 23 years. In 1820, 52
square miles (33280 acres) for annuity; in 1835, the northwest corner (27857 acres) was
sold for the communities benefit and in 1843, the northeast corner was also sold for their
benefit.
After Confederation in 1867, the Federal Government of Canada and the Department of
Indian Affairs began to implement changes on the internal structures of the Mohawk
community and other Indian communities across Canada. The Mohawks of the Bay of
Quinte were one of the first communities targeted to be run by elected councils, and not
hereditary or traditional councils as in the past. The Minutes of Council after 1870 reflect
all the issues facing a growing community such as health care, teacher salaries, and care
of the elderly, churches, roads and bridges.
By the end of the 1800s the Mohawk Tract, once the size of Tyendinaga Township had
been reduced by surrenders and other land alienations to approximately one third of its
original size. The Mohawks living in the territory continued primarily to be farmers and
farm labourers, and continued traditional activities such as hunting and fishing.
The beginning of the 20th century was marked by the end of the Victorian Era with the
death of Queen Victoria in 1901. The 20th century and developing industrial age would
bring a new set of influences and challenges to the Mohawks of the Bay of Quinte,
including continued outside interests in the Mohawk Tract.
In 1900, land was leased in the middle of the Mohawk Territory to serve as a rifle range
for the militia. The following year in 1901, oil was found in the northern part of the
township and oil companies applied to test drill in the territory. 1909 brought yet another
2012 “Mohawks of the Bay of Quinte”
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surrender of land for a Limestone and Cement Works and in 1910 land was taken by the
Federal Government of Canada for the purpose of a railway right-of-way.
During the First and Second World Wars, Mohawk people from Tyendinaga served in the
armed forces with distinction. The Mohawk community also granted the use of land for
military purposes. The military base was called “Camp Mohawk” and was used as an
aviation training base by the Royal Air Force. During WWII, the base was used by the
Department of National Defense and called the “Mohawk Aerodrome”. The airport
continued to be used until 1957. Then in 1985, First Nations Technical Institute (FNTI), a
Mohawk owned and operated post-secondary school located on the Territory established
a flight training school at the site and it is still active today” (Claus, 1960).
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“The Great Depression hit the community hard in the 1930s and families had to leave to
find work. At various times Prince Edward County, Point Anne, Madoc, Hamilton and
Rochester became centers of work for the Mohawk people of Tyendinaga. Some
Mohawks became ironworkers and traveled extensively on the St. Lawrence – Lake
Ontario corridor building the towers and skyscrapers of today.
The Federal Government of Canada, especially the Department of Indian Affairs,
continued policies of “advancement”, integration and assimilation in the 1900s. The
residential school system is one example of such policies in which children were taken
from their families and communities to be educated. Some Mohawk children from
Tyendinaga were taken to a residential school in Brantford, Ontario. Tyendinaga also had
several Indian Day schools that were funded by the community and regulated by the
Department of Indian Affairs” (Claus, 1960).
Map of Residential Schools in Canada
Picture of a Residential School
Note: In 1996, the last federally run residential school, the Gordon Residential School,
closes in Saskatchewan.
2012 “Mohawks of the Bay of Quinte”
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Mohawk Landing/ Landing of the Mohawks
The Landing is an annual commemoration of the historic
arrival of the Mohawks here on May 22, 1784, although
archival cartographic maps show Iroquois settlement on the
north shore of Lake Ontario more than 150 years prior.
Celebrated since 1929, "Mohawk Landing" was historically
held on the Sunday closest to May 22. Now in recent years, it
is held on Saturday. Activities include a reenactment of the
landing of the canoes, a special church service, and traditional
teachings at the local community centre. Traditional dress and
Iroquoian food also enhance this unique historical celebration.
The Indian Act
An amendment to the Indian Act in 1985 resulted in the
doubling of the population of the community. Bill C-31
legislation as it is widely known, re-instated women and their
children who had lost their Indian-Status or who were
enfranchised. The mid-1980s was also an important time for
the revitalization of Mohawk language and culture.
2012 “Mohawks of the Bay of Quinte”
Band Council
In 1950,
Tyendinaga
Mohawk Territory
was one of the
first communities
to gain control
over band
administration
and no longer
required an
“Indian Agent”.
The Indian Agent
was appointed by
the federal
government to
administer the
laws and policies
of the Indian Act.
By 1960, local
control of band
administration
had evolved into a
fully developed
community-based
government
offering programs
and services.
From the 1930s
through 1970, the
Mohawk Band
Council lobbied on
behalf of the
community for the
return of lands
that had been
taken or
abandoned. Some
lands were
returned in 1945
and by 1977, 400
acres of land were
returned to the
community.
Page 86
Christ Church
Built of stone in 1843 to replace the community's original log church, Christ Church (also
known as the Lower Church), is an embodiment of the relationship between the
Mohawks of the Bay of Quinte and the Anglican Church (formerly the Church of
England). Located on Church Lane, Christ Church is enhanced by many presents
including a triptych given by British Royalty, which contains the Lord's Prayer and the
Ten Commandments written in the Mohawk Language.
Christ Church
A Cairn was erected as a monument by the Historic Sites and Monuments Board of
Canada in 1929, and marks the site of the first Church of the Mohawks of the Bay of
Quinte.
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Queen Anne Silver
In 1712, the Queen Anne of England presented to the Mohawks an eightpiece silver communion set for the Mohawk Chapel. During the American
Revolution, the communion set was buried for protection. However, when
the set was retrieved one challis was missing. The remaining pieces were
divided between the Mohawks at Six Nations, who received four pieces, and
the Mohawks of the Bay of Quinte, who received three pieces. The Queen
Anne Silver embodies the relationship between the Mohawks and the British
Crown. Affirming that relationship, in our bicentennial year 1984, Queen
Elizabeth II presented to the Mohawks of the Bay of Quinte a speciallydesigned challis as a replacement for the missing piece.
Queen Anne Communion Silver
Queen Elizabeth II Chalice
All Saints Church
All Saints Church, (also known as the Upper Church) is located on Ridge
Road. Completed in 1869, the Church was intended as a place of worship for
those living in the west end of the Territory. The Church is enhanced by a
number of memorials including the 125th Anniversary window depicting the
three clans of the Mohawk Nation: bear, turtle and wolf.
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Student Activity 11
Literacy Overall Expectations:
Reading
1.1 Read a variety of texts from diverse cultures, including literary texts
1.2 Identify a variety of purposes for reading and choose reading materials appropriate for those purposes
1.3 Comprehension Strategies
Writing
1.1 Identify the topic, purpose, and audience for a variety of writing forms
1.2 generate ideas about a potential topic and identify those most appropriate for the purpose
1.4 sort and classify information for their writing in a variety of ways that allow them to view information from a
different perspectives and make connections
2.8 produce revised draft pieces of writing to meet identified criteria based on the expectations
Oral Communication
1.1 Identify a range of purposes for listening in a variety of situations, formal and informal
1.4 demonstrate an understanding of the information and ideas in increasingly complex oral texts in a variety of ways
2.2 demonstrate an increasingly sophisticated understanding of appropriate speaking behavior in a variety of situations
Learning Goal: Students take the information they have learned about the history of the Mohawk people of Tyendinga
and apply it to writing tasks.
Biography
Have students write a biography of their life using timelines, dates,
important events and pictures.
Journal or Diary Entry
Have students write a journal or diary entry from the perspective of a
First Nations person at the time of the Mohawk Landing. Have
students describe their feelings about their new surroundings and
ensure they include all aspects of arrival (what does the land look
like, who travelled with them, who greeted them once on the shores
of the Bay of Quinte and their hopes and aspirations of their new life).
Culbertson Tract
Have the students research current issues surrounding the
Culbertson Land Tract. Have students write a newspaper article
using the information gathered through their research, and share
with a partner, or with the class, and/or create a newspaper filled
with your students’ articles.
You could also have your students research a “Treaty”, and discuss.
Landing of the Mohawks
Have students write a descriptive paragraph about what they might
see, hear, smell and feel when they arrive on the shores of Bay of
Quinte from the perspective of the first Mohawk people who arrived.
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Community Life in the 21st Century
(Additional Information)
Community Profile
Land Base: 17,000 acres
Population: 2, 125.
Band membership: 8, 421
2012 “Mohawks of the Bay of Quinte”
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Mohawk Community Centre
Located on the York Road between Quinte Mohawk School and the
Administration Office, the Community Centre is used by individuals and
organizations for a variety of functions, from wedding receptions to dances,
to general community meetings. Tyendinaga has enjoyed the benefits of a
community hall since 1850. The current centre was built in 1971-72 and
renovated in 1989.
Quinte Mohawk School
The present day Quinte Mohawk School (K-8) on York Rd. was opened for
the 1973-74 school year. In 1991, an addition was completed, including
facilities for exceptional students in a Special Education program. Learning
at Quinte Mohawk School is enhanced by such programs as the Mohawk
Language program which teaches Mohawk at all grade levels and the Arts
and Crafts program which focuses on the Woodland style of arts, crafts, and
2012 “Mohawks of the Bay of Quinte”
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design in leather, clay and beadwork. Traditional Iroquoian festivals, clay
murals and Mohawk dancing are integrated in an extensive cultural program.
Recently a new daycare facility was constructed at the school as a natural
transition for children about to enter the elementary school system.
A program that has been active for over 25 years, the Quinte Mohawk
Dancers learn traditional First Nations dances and perform these dances for a
wide variety of audiences. We love to dance for our own community at local
events throughout the year, and at events around the region.
In May 2009, students at Quinte Mohawk School participated in the
Science-to-Art Watershed Education Program in partnership with Quinte
Conservation’s Education Coordinator, Maya Navrot. The program was
embraced by the community and Mohawk children, parents and
grandparents of all ages participated. Traditional knowledge of the Bay of
Quinte ecology and fish habits were shared and interwoven with how the
watersheds work. The Stream of Dreams Mural contained about 1,000
pieces of ‘dream fish’ and ‘water beings’ created by children at the school.
First Nations Technical Institute
First Nations Technical Institute (FNTI), an Aboriginal owned and
controlled post-secondary institute, was created in 1985 through innovative
and dynamic partnerships between the Tyendinaga Mohawk Council, FNTI
Board of Directors, Indian & Northern Affairs Canada, and the Ontario
Ministry of Education & Training, to provide access to post-secondary
programs for Aboriginal people.
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Kagita Mikam
Kagita Mikam was established to provide a cooperative working relationship
with all Aboriginal First Nations, organizations and associations within the
service catchment area.
Ka:nhiote Public Library
Tyendinaga's Library, Ka:nhiote, meaning "rainbow" when translated to
English, first opened in 1989. Located on the York Road just east of Quinte
Mohawk School, the library features magazines, paperbacks, easy-reading
materials, video cassettes and a special collection of books pertaining to
Native themes and authors. Ka:nhiote’s mission is to be a cultural and
educational resource.
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Administration Office
The Administration Office, located approximately 3 km west of Hwy. 49 on
York Road, is the centralized location for administration and coordination of
Tyendinaga programs and services. The office is also headquarters for
Tyendinaga Mohawk Council where the Chief's Office and Council
Chambers are located. Tyendinaga Mohawk Territory has had communitybased administration since 1956.
Parks
Tyendinaga Mohawk Territory offers a variety of parks. Tsitkerhododon
Park, meaning "where the trees are standing" when translated in English, is
located on Bayshore Road. Designated as parkland since 1969, this beautiful
park is the site of Tyendinaga's Annual Traditional Pow Wow. Tyendinaga
also boasts a double-diamond ball park located on York Road. The Mohawk
Recreation Complex established in 1993, is used by different local baseball
teams for league and tournament games. Recently, the lacrosse box has had
some renovations so that community youth may continue a long traditional
2012 “Mohawks of the Bay of Quinte”
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game of the Six Nations People. Also, Tyendinaga's housing subdivision
includes a children's park complete with updated playground.
Mohawk Aerodrome
Once part of the grazing lands called "The Plains," the area served as a
militia rifle range early in the 20th century. During World War I, the area
was used as a military training base, "Camp Mohawk," and during World
War II, the area was used by the British Commonwealth as their #1
instrument flight training school. The Mohawk Aerodrome is currently the
home of the FNTI Aviation Pilot – Fixed Wing – Aboriginal flight program
(a college diploma program offered in partnership with Canadore College)
and an industrial park for local businesses.
Additional Community Services and Facilities:
Elder’s Lodge
Mohawk Fire Department
Mohawk and Family Children Services
Red Cedars Women’s Shelter
Tyendinaga Police Service
Tyendinaga Justice Circle
Community Well-Being Centre
Sustainable Development Builidng
(See Appendix 5 for Community Timeline).
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Student Activity 12
Curriculum Expectations:
Writing:
1.2 – Generate ideas about a potential topic
1.6 – Determine whether the ideas and information they have gathered are relevant and adequate for the purpose
2.2 – Establish a personal voice in their writing, with a focus on using concrete words and images
2.7 – make revisions to improve the content, clarity, and interest of their written work
Reading:
1.3 – Identify a variety of reading comprehension strategies and use them appropriately
1.9 – Identify the point of view presented in a text and suggest some possible alternative perspectives
Oral Communication
1.4 – demonstrate an understanding of the information and ideas in increasingly complex oral texts in a variety of ways
Media Literacy
3.4 – Produce a variety of media texts for specific purposes and audiences, using a few simple media forms and appropriate
conventions and techniques
Learning Goal: Students research an organization in their own community to learn more about what it has to offer and
present their findings to their peers using a selected form of media.
Task: Research a community organization and present to class.
Organization:
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
What programs are offered through the organization?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
Who can access these programs?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
How does this organization benefit the community?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
What is something you have learned about this organization that should be shared with
the class?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
2012 “Mohawks of the Bay of Quinte”
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Honigsfeld, A., Dove, M.(2010) Collaboration and Co-Teaching: Strategies for English
Learners. Corwin: A Sage Company
Iulg, Narda Kathaleen. (1999) Silver Bear Consulting, Aboriginal Groups Living in
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http://resolver.scholarsportal.info/resolve/00904392/
v34i0002/193_fcasioiaitum&form=pdf&file=file.pdf
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McGloin, C. (2010) Leading the Way: Indigenous knowledge and Collaboration at the
Woolyungah Indigenous Centre. (Vol. 6, Issue 2). Journal of University Teaching &
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Ministry of Education, First Nation, Métis, and Inuit Education Policy Framework.
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Native News, Views, and Legends. http://tuscaroras.com/traderdon/iroquois_creed.htm
Patton, M.Q. (2002). Qualitative research and evaluation methods (3rd ed.). Thousand
Oaks, CA; Sage.
Pushor, D. (2007, January). Parent engagement: Creating a shared world, In D. Giroux
(Chair), Engaging Parents in Students’ Success, Symposium conducted by the
Ministry of Education, Toronto, ON.
Rae, Trish. (1992) & Bardy, Brant. (1995) History of the Mohawks of the Bay of Quinte,
Tyendinaga Mohawk Territory.
Rainbow Schools. First Nation, Metis and Inuit Presence in Rainbow Schools.
www.rainbowschools.ca
Sefa Dei, G., Hall, B., & Rosenberg, D (2000). Situating Indigenous knowledges:
Definitions and boundaries. In G. Sefa Dei, B. Hall, & D. Rosenberg Indigenous
knowledges in global contexts: Multiple reading of our world. Toronto, ON:
University of Toronto Press.
Smith, L. (1999). Decolonizing methodologies: Research and Indigenous peoples. London
& New York: Zed Books, Dunedin: Unversity of Otago Press
Smitheram, Mary Lou (2003). Native Foods, The Native Way, Ontario Agri-Food
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Swanson, S (2003). Motivating learners in northern communities: Native literacy and
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Appendices:
Appendix 1 – Thanksgiving Address………………….……………………..………101
Appendix 2 – Map of Tyendinaga…….…………………..………………….………105
Appendix 3 – Map of the Culbertson Land Tract and more information…….......106
Appendix 4 – Simcoe Deed.………..……………………………………………...…..110
Appendix 5 – Community Timeline …………………………………………………113
Appendix 6 – Glossary of Terms……………………………………………………..116
Appendix 7 – Suggested Websites ………………………………………………..….120
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Appendix 1
Thanksgiving Address
Greetings to the Natural World
The People
Today we have gathered and we see that the cycles of life continue. We have been given
the duty to live in balance and harmony with each other and all living things. So now, we
bring our minds together as one as we give greetings and thanks to each other as people.
Now our minds are one.
The Earth Mother
We are all thankful to our Mother, the Earth, for she gives us all that we need for life. She
supports our feet as we walk about upon her. It gives us joy that she continues to care for
us as she has from the beginning of time. To our mother, we send greetings and thanks.
Now our minds are one.
The Waters
We give thanks to all the waters of the world for quenching our thirst and providing us
with strength. Water is life. We know its power in many forms-waterfalls and rain, mists
and streams, rivers and oceans. With one mind, we send greetings and thanks to the spirit
of Water.
Now our minds are one.
The Fish
We turn our minds to the all the Fish life in the water. They were instructed to cleanse
and purify the water. They also give themselves to us as food. We are grateful that we
can still find pure water. So, we turn now to the Fish and send our greetings and thanks.
Now our minds are one.
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The Plants
Now we turn toward the vast fields of Plant life. As far as the eye can see, the Plants
grow, working many wonders. They sustain many life forms. With our minds gathered
together, we give thanks and look forward to seeing Plant life for many generations to
come.
Now our minds are one.
The Food Plants
With one mind, we turn to honor and thank all the Food Plants we harvest from the
garden. Since the beginning of time, the grains, vegetables, beans and berries have helped
the people survive. Many other living things draw strength from them too. We gather all
the Plant Foods together as one and send them a greeting of thanks.
Now our minds are one.
The Medicine Herbs
Now we turn to all the Medicine herbs of the world. From the beginning they were
instructed to take away sickness. They are always waiting and ready to heal us. We are
happy there are still among us those special few who remember how to use these plants
for healing. With one mind, we send greetings and thanks to the Medicines and to the
keepers of the Medicines.
Now our minds are one.
The Animals
We gather our minds together to send greetings and thanks to all the Animal life in the
world. They have many things to teach us as people. We are honored by them when they
give up their lives so we may use their bodies as food for our people. We see them near
our homes and in the deep forests. We are glad they are still here and we hope that it will
always be so.
Now our minds are one.
The Trees
We now turn our thoughts to the Trees. The Earth has many families of Trees who have
their own instructions and uses. Some provide us with shelter and shade, others with fruit,
beauty and other useful things. Many people of the world use a Tree as a symbol of peace
and strength. With one mind, we greet and thank the Tree life.
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Now our minds are one.
The Birds
We put our minds together as one and thank all the Birds who move and fly about over
our heads. The Creator gave them beautiful songs. Each day they remind us to enjoy and
appreciate life. The Eagle was chosen to be their leader. To all the Birds-from the
smallest to the largest-we send our joyful greetings and thanks.
Now our minds are one.
The Four Winds
We are all thankful to the powers we know as the Four Winds. We hear their voices in
the moving air as they refresh us and purify the air we breathe. They help us to bring the
change of seasons. From the four directions they come, bringing us messages and giving
us strength. With one mind, we send our greetings and thanks to the Four Winds.
Now our minds are one.
The Thunderers
Now we turn to the west where our grandfathers, the Thunder Beings, live. With
lightning and thundering voices, they bring with them the water that renews life. We are
thankful that they keep those evil things made by Okwiseres underground. We bring our
minds together as one to send greetings and thanks to our Grandfathers, the Thunderers.
Now our minds are one.
The Sun
We now send greetings and thanks to our eldest Brother, the Sun. Each day without fail
he travels the sky from east to west, bringing the light of a new day. He is the source of
all the fires of life. With one mind, we send greetings and thanks to our Brother, the Sun.
Now our minds are one.
Grandmother Moon
We put our minds together to give thanks to our oldest Grandmother, the Moon, who
lights the night-time sky. She is the leader of woman all over the world, and she governs
the movement of the ocean tides. By her changing face we measure time, and it is the
Moon who watches over the arrival of children here on Earth. With one mind, we send
greetings and thanks to our Grandmother, the Moon.
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Now our minds are one.
The Stars
We give thanks to the Stars who are spread across the sky like jewelry. We see them in
the night, helping the Moon to light the darkness and bringing dew to the gardens and
growing things. When we travel at night, they guide us home. With our minds gathered
together as one, we send greetings and thanks to the Stars.
Now our minds are one.
The Enlightened Teachers
We gather our minds to greet and thank the enlightened Teachers who have come to help
throughout the ages. When we forget how to live in harmony, they remind us of the way
we were instructed to live as people. With one mind, we send greetings and thanks to
these caring teachers.
Now our minds are one.
The Creator
Now we turn our thoughts to the creator, or Great Spirit, and send greetings and thanks
for all the gifts of Creation. Everything we need to live a good life is here on this Mother
Earth. For all the love that is still around us, we gather our minds together as one and
send our choicest words of greetings and thanks to the Creator.
Now our minds are one.
Closing Words
We have now arrived at the place where we end our words. Of all the things we have
named, it was not our intention to leave anything out. If something was forgotten, we
leave it to each individual to send such greetings and thanks in their own way.
Now our minds are one.
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Appendix 2
Map of Tyendinaga Mohawk Territory
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Appendix 3
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HISTORY OF THE CULBERTSON TRACT
At the close of the American Revolutionary war, a tract of land the size of a township on the Bay
of Quinte was granted to the Mohawks in recognition of military alliance of the British during the
war. These lands were formally protected by a treaty issued by Lieutenant Governor John Graves
Simcoe in 1793.
In 1837, John Culbertson, grandson and heir of Captain John Deserontyon, received a Crown
Grant for approximately 827 acres of the Mohawk lands near the eastern boundary.
More precisely. John Culbertson was granted the east half of lot 38, all of lot 39 and all of lot 40,
in Concessions 1 , 2 and A; that is from the northern boundary recognized today to the water's
edge at the Bay of Quinte. Subsequently, Culbertson and his family sold the land or lost it by
defaulted mortgages.
The Mohawks of the Bay of Quinte (MBQ) have always argued that this was an improper Crown
grant of a portion of Mohawk lands. Under the terms of the treaty, a surrender to the Crown was
required by the Mohawk people before lands could be severed from the Mohawk tract. The
Mohawks were not consulted and did not surrender the lands to the Crown before the grant to
John Culbertson.
Prior to the Crown grant, in 1 832, John Culbertson obtained a Quit Claim Deed for the land that
had been his grandfather's (Captain John's) farm from the Chiefs of the Mohawks of the Bay of
Quinte. In 1 836. Culbertson registered this Quit Claim at the Registry Office in Belleville as if it
was a regular disposition of land. He also submitted a petition to the Government of Upper
Canada. The petition included the Quit Claim Deed, Captain John's Will and other documentation
to support Culbertson's request of receiving a Crown Grant of the land willed to him in his
grandfather's estate. Based on Culbertson's submission, the Lieutenant-Governor in 1 837, Sir
Francis Bond Head, granted the land to Culbertson as a Crown Grant.
Correspondence written at the time confirmed that the Quit Claim was considered an internal
community transaction to settle an estate and not a surrender. The Chiefs made this clear in a
petition sent immediately after the issue of the Crown grant to Culbertson.
The Culbertson Tract land claim was researched by the Mohawks of the Bay of Quinte Research
Department primarily in the early 1 990s and submitted to the Specific Claims Branch of the
federal government in November 1 995. The claim sought compensation for the wrongful
alienation of the Culbertson Tract and restoration of lands to the Tyendinaga Mohawk Territory.
In 1998. the Specific Claims Branch provided MBQ with supplementary research they had done.
This research enhanced the land claim of the Mohawks of the Bay of Quinte. The claim was then
reviewed by the federal Department of Justice from December 1 998 to 2002. In November 2003,
fV1BQ received a letter from the Department of Indian and Northern Affairs which
acknowledged that no legal surrender took place before the lands were granted to John
Culbertson. The Department of Indian and Northern Affairs is offering to negotiate a settlement
for this claim.
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Q’s & A’s
Q: Why is this claim being pursued now after so many years?
A: While the historical events that gave rise to the Mohawks of the Bay of Quinte Claim took
place in 1 837, the claim against Canada and Ontario was formally submitted in 1 995.
First Nations could not pursue claims under early federal legislation. The Government of Canada
established its various claim policies in 1 973, along with a process and funding for resolving
Aboriginal land claims through negotiations. The Specific Claims Policy has evolved
significantly over the last few decades got and in 1 991 the bar against pre-confederation (1 867)
claims was lifted.
Upon completion of historical and legal reviews the Mohawks of the Bay of Quinte claim was
accepted by Canada's Minister of Indian Affairs for negotiations and the parties have been
actively negotiating since 2004. Both parties believe that negotiations represent the best possible
way to constructively and cooperatively resolve this outstanding grievance.
Q: How much land was alienated from the Mohawks of the Bay of Quinte in 1 837?
Where is that land located?
A: According to the Culbertson Patent issued in 1 837, the Culbertson Tract contained
approximately 827 acres within the eastern portion of the original Mohawk Tract. The
parties are reviewing mapping to determine the extent of the Culbertson Tract.
Q: Why did the parties agree to negotiate?
A: Canada accepted the Mohawks of the Bay of Quinte claim for negotiation
under the Specific Claims Policy. The Specific Claims Policy was established in
1973 as an alternative dispute resolution mechanism to allow First Nations to
have their claims addressed by the government without having to go to court.
The Mohawks of the Bay of Quinte and Canada firmly believe that the best way to resolve this
outstanding claim is through constructive and co-operative negotiations in good faith, in a dispute
resolution process, rather than through an adversarial court process.
Through negotiations, it is possible for the parties to achieve a mutually satisfactory result and to
strengthen their overall relationship at the same time.
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Q: How long will it take to reach a final agreement?
A: Reaching an agreement that is fair and reasonable and that resolve the issues of a claim can
take time. The achievement of a final settlement agreement will require extensive discussion
between the parties. As the negotiations have only just begun, it is difficult to predict how long
the process will take.
Q: Will consultations be held during these negotiations? If so, how will
those consultations take shape and who will be consulted?
A: An important part of settling claims is ensuring that fair consideration is given to issues of
concern to local communities. Canada and the Mohawks of the Bay of Quinte are committed to
establishing an open process for information sharing with all parties. An open and inclusive
process helps negotiators to determine the best way to address any local issues or concerns.
Over the years since the Culbertson Tract has been administered outside of the
Tyendinaga Mohawk Territory, there have been significant alterations to the land and its
uses.
It is the position of the Mohawks of the Bay of Quinte that Aboriginal and treaty rights remain
paramount to any discussions regarding the Culbertson Tract claim.
The Culbertson Tract Land Claim is the first land claim submitted on behalf of the Mohawks of
the Bay of Quinte. We sincerely hope that, as a community member or supporter, you will find
the information interesting and useful. It is important and necessary that community members be
informed and involved in this claim to ensure the outcome will have lasting benefit for
generations to come, just as our ancestors ensured the same for us today.
Contact:
Any member of the Tyendinaga Mohawk Council.
OR
Lisa Maracle
MBQ Researcher
613-396-3424
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Appendix 4
Simcoe Deed
George the Third, by the Grace of God of Great Britain,
France and Ireland, King, Defender of the faith and so
forth.
Know ye that Whereas the Attachment and Fidelity of the
Chief Warriors and People of the Six Nations to us and Our
Government, have been made manifest on diverse
occasions by their spirited and zealous exertions and by
the bravery of their conduct; And we being desirous of
shewing Our aprobation of the same, and in recompense of
the losses they may have sustained of providing a
convenient Tract of Land under Our protection for a safe
and comfortable retreat for them and their posterity Have,
of Our special Grace, certain knowledge and mere motion,
Given and by these presents Do give and grant unto the
Chiefs, Warriors, Women and People of the said Six
nations and their heirs for ever all that District or
Territory of Land being parcel of a certain District lately
purchased by Us of the Mississauga Nation lying and being
limited and bounded as follows (that is to say) the Tract
will then be bounded in front by the Bay of Quinte between
the mouths of the River Shannon and Bowen's Creek about
Twelve Miles Westerly by a Line running, North Sixteen
Degrees West from the West side of the Mouth of the River
Shannon, and Easterly by a Line running North Sixteen
Degrees West from the mouth of Bowen's Creek and
Northerly by a Line running East Sixteen Degrees North
and West Sixteen Degrees, South at the distance of about
Thirteen Miles back from the Bay of Quinte, measured on
the Western Boundary aforesaid, to the North East Angle
of the Township of Thurlow. To Have and Hold the said
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District or Territory of Land of us Our Heirs and
Successors to them the Chiefs, Warriors, Women and
People of the said Six Nations and to and for the sole use
and behoof of them and their Heirs for ever freely and
clearly of and from all manner of Rents, Fines or Services
whatsoever to be rendered be them the said Chiefs,
Warriors and people of the said Six Nations to us or our
successors for them same and of and from all conditions,
stipulations and agreements whatever except as
herinafter by us expressed and declared. Giving and
granting and by these presents confirming to the said
Chiefs, Warriors, Women and People of the said Six
Nations, and their Heirs, the full and entire possession, Use
benefit and advantage of the said District or Territory of
Land to be held and enjoyed by them in the most free and
ample manner and according to the several Customs and
usages by them the said Chiefs, Warriors and People of the
Six Nations. Provided always, and be it understood to be
the true intent and meaning of these Presents; that for the
purpose of assuring the said Lands as aforesaid to the said
Chiefs, Warriors, Women and People of the Six Nations and
their Heirs and of securing to them the free and
undisturbed possesion and enjoyment of the same.
It is Our Royal Will and Pleasure that no Transfer,
Alienation, Conveyance, Sale, Gift, Exchange, Lease,
Property, or Possession shall at any time be had, made, or
given of the said District or Territory of any part or parcel
thereof by and of the said Chiefs, Warriors, Women and
people of the said Six Nation or Body of People, Person or
persons whatsoever other than among themselves the said
Chiefs, Warriors, Women and People of the said Six
Nations but that any such Transfer, Alienation,
Conveyance, Sale, Gift, Exchange, Lease or Possession shall
be null and void and of no effect whatever. And that no
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Person or Persons shall possess or occupy the said District
or Territory, or any part or parcel thereof by or under any
pretence whatever under pain of our severe displeasure.
And that in case any Person other than the Chiefs,
Warriors, Women and People of the said Six Nations shall
under pretence of any such Title as aforesaid presume to
possess or occupy the said District or Territory or any part
or parcel thereof that it shall and may be lawful for Us, our
Heirs and Successors at any time hereafter to enter upon
the Lands so occupied and possessed by any other Person
or Persons other than the said Chiefs, Warriors, Women
and People of the Six Nations and them the said Intruders
thereof and therefrom wholly to dispossess and evict and
to resume the same to Ourselves, Our Heirs and
Successors.
Provided always nevertheless that if at any time the said
Chiefs, Warriors, Women and People of the said Six
Nations should be inclined to dispose of and Surrender
their Use and Interest in the said District or Territory, the
same shall be perchased only for Us in our name at some
Public Meeting or Assembly of the Chiefs, Warriors and
People of the said Six Nations to be held for that purpose
by the Governor or Person Administering Our Government
in Our Province of Upper Canada.
In testimony whereof We have caused these Our Letters to
be made Patent and the Great Seal of Our said Province to
be hereunto affixed; Witness His Excellency John Graves
Simcoe, Esquire, Lieutenant Governor and Colonel
Commanding Our Forces in Our said Province, Given at
Our Government House at Navy Hall this First Day of April
in the Year of Our Lord One Thousand, Seven Hundred and
Ninety Three in the Thirty Year of Our Reign.
J.G.S. (John Graves Simcoe)
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Appendix 5
Community Timeline:
2012– 228th Anniversary of the Mohawk Landing
2004– Culbertson Tract Clain Negotiations begin
Ongoing implementation of Highway #2 through former Turton
Penn Lease Area.
2003 – Culbertson Tract Claim accepted by Canada for negotiation.
Canada has decided that MBQ has a valid claim.
1996 – Royal Commission on Aboriginal Peoples report is released.
1995 – Ipperwash
September 6 – Dudley George shot and killed by OPP
Culbertson Tract Clain submitted to Specific Claims Process.
1993 – Mohawks of the Bay of Quinte purchase the Dies property.
(formerly Surrender 572 lands).
1992 – Royal Commission on Aboriginal Peoples created.
1991 – McTaggert/Latchford lands returned to MBQ. These lands were
originally part of the Mohawk Tract and were lost as a result of
surrender 24.
1991 – Memorandum of Understanding is reached with Canada for the
return of the lands located within the former Turton Penn Lease
area.
1990 – Oka
1988 – 1st Annual Tyendinaga Traditional Pow-wow
1985 – Bill C-31 passed. This bill tripled the membership at MBQ.
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1984 – Bicentennial of the “Landing of the Mohawks in 1784
Queen Elizabeth visited and reaffirmed the special historical
relationship between the Mohawks and the British Crown.
1977 – The Queen Anne Communion Silver was displayed together since it
was divided
1917 – 1918 – Camp Mohawk, Mohawk Airport begins construction as a
military training base
1906 – Christ Church is damaged by fire and reconstructed
1843 – Mohawks of the Bay of Quinte build the Christ Church, Royal
Chapel, one of six Royal Chapels outside of Great Britain. The church
houses a number of gifts given to the Mohawks by the Royal Family over
the last three centuries to commemorate the political and military alliance
between the Mohawk people and the British Crown
1812 – Mohawks were called to arms on behalf of King George III and in
defense of Canada
1791 to 1838 – The number of European settlers in Upper Canada increased
from 4,000 to 400,000. As a consequence the Iroquois became less
important as military allies, especially after the war of 1812-14
1788 – The Queen Anne Communion Silver was divided between the
Mohawks of the Grand River and Tyendinaga
1784 – Landing on the shores of the Bay of Quinte
1775 to 1783 – Mohawks and others of the Iroquois Confederacy fought as
military allies of the British during the American colonial rebellion
1722 – The Tuscarora Nation joined the “League of the Iroquois” creating
the Six Nations by which the League is known today
1711 – Queen Anne gifts the Mohawks with a Communion Silver set for the
Royal Chapel built at Fort Hunter near present day Johnstown, New York
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1677 – Silver Covenant Chain of Friendship (linked the King of England to
the Mohawk and their brother Nations, collectively known as the
Haudenosaunee, or Five (later Six) Nations Iroquois Confederacy
1613 – Two Row Wampum Belt (agreement made between the Mohawk
and Dutch)
Pre-contact – Birth of the Peacemaker
Community Timeline was provided by, “Iulg, Narda Kathaleen. (1990). Silver Bear Consulting, Aboriginal
Groups Living in Ontario and Historical Timeline. Unpublished”.
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Appendix 6
1Glossary
of Terms
Aboriginal peoples: The descendants of the original inhabitants of North America.
Section 35(2) of the Constitution Act, 1982, states; “In this Act, ‘Aboriginal peoples of
Canada’ includes the Indian, Inuit, and Metis peoples of Canada.” These separate groups
have unique heritages, languages, cultural practices, and spiritual beliefs. Their common
link is their indigenous ancestry.
Aboriginal rights: Rights held by some Aboriginal peoples as a result of their ancestors’
use and occupancy of traditional territories before contact with Europeans or before
British sovereignty in Canada. Aboriginal rights vary from group to group, depending on
what customs, practices, and traditions were integral to the distinctive culture of the
group.
Aboriginal Self-Government: Governments designed, established, and administered by
Aboriginal peoples under the Canadian Constitution through a process of negotiation
with Canada and, where applicable, the provincial government.
Aboriginal Title: A legal term that recognizes an Aboriginal interest in the land. It is
based on the long-standing use of occupancy of the land by today’s Aborignal peoples as
the descendants of the original inhabitants of Canada.
Assimilation: Occurs when a minority group is completely absorbed into a dominant
culture (way of life).
Band: Defined by the Indian Act, in part, as “a body of Indians…for whose use and
benefit in common, lands…have set apart”. Each band has its own governing band
council, usually consisting of a chief and several councilors. The members of the band
usually share common values, traditions, and practices rooted in their language and
ancestral heritage. Today, many bands prefer to be known as First Nations.
Band Council or First Nation council: The band’s governing body. Community
members choose the chief and councillors by election, or through traditional custom. The
band council’s powers vary with each band.
Bill C-31: The pre-legislation name of the 1985 Act to amend the Indian Act. This act
eliminated certain discriminatory provisions of the Indian Act, including the section that
resulted in Indian women losing their Indian status when they married non-status men.
Bill C-31 enabled people affected by the discriminatory provisions of the old Indian Act
to apply to have their Indian status and membership restored.
Glossary of Terms was taken from the “Ontario First Nation, Metis, and Inuit Education Policy
Framework”, Aboriginal Education Office – Ministry of Education, 2007.
1
2012 “Mohawks of the Bay of Quinte”
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Constitution Act (1982): Section 35 Rights of the Aboriginal Peoples of Canada states:
“(1) The existing Aboriginal and treaty rights of the Aboriginal peoples of Canada are
hereby recognized and affirmed (2) In this Act, Aboriginal peoples of Canada includes
the Indian, Inuit, and Métis peoples of Canada.”
Custom: A common practice in culture. For example, First Nations peoples sometimes
marry or adopt children according to custom, rather than under Canadian family law.
Band councils chosen “by custom” are elected or selected by traditional means, rather
than by the election rules contained in the Indian Act.
Elder: A man or woman whose wisdom about spirituality, culture, and life is recognized
and affirmed by the community. Not all Elders are “old”. Sometimes the spirit of the
Creator chooses to imbue a young Aboriginal person. The Aboriginal community and
individuals will normally seek the advice and assistance of Elders in various areas of
traditional, as well as contemporary issues.
Enfranchised Indian: Historically, a person who has lost the right to status and band
membership, but gained the right to vote, attend university, join the military, purchase
land, as would any other citizen of Canada. Through Bill C (31), most have regained their
status and band memberships.
First Nation: A term that came into common usage in the 1970s to replace the word
“Indian”, which many found offensive. The term “First Nation” has been adopted to
replace the word “band’ in the names of communities.
First Nation Education Authority: A First Nation Education Authority is comparable to
a board of education. Most First Nations have an Education Authority, which is
responsible for administering education for the community. It is responsible for hiring
teachers and principals working in the community school(s), determines the curriculum to
be used in the school(s), and negotiates tuition agreements with local provincially funded
school boards when students have to leave the First Nation community to continue their
elementary and/or secondary education.
First Nation governance: Refers to negotiated arrangements that enable First Nations to
exercise greater decision – and law-making authority than is currently possible under the
Indian Act. (The Canadian government refers to this process as “self-government”.) In
Ontario, the governance arrangements that are being negotiated by Canada with First
Nations will not be treaties; will not create new rights, such as hunting and fishing rights;
and will not expand the reserve land bases of First Nations.
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Indian: A term that may have different meanings depending on context. Under the Indian
Act, it means “a person who pursuant to this Act is registered as an Indian or is entitled to
be registered as an Indian”. A number of terms include the word “Indian”, such as “Status
Indian”, “Non-status Indian”, and “Treaty Indian”. Status Indians are those who are
registered as Indians under the Indian Act, although some would include those who lost
their status or whose ancestors were never registered or lost their status under former or
current provisions of the Indian Act. Treaty Indians are those members of a community
whose ancestors signed a treaty with the Crown and as a result are entitled to treaty
benefits. The term “Indian” was first used by Christopher Columbus in 1492, believing
he had reached India.
Indian Act: Federal legislation that regulates Indians and reserves and sets out certain
federal government powers and responsibilities towards First Nations and their reserved
lands. The First Indian Act was passed in 1876, although there were a number of pre and
post-Confederation enactments with respect to Indians and reserves prior to 1876. Since
then, the act has undergone numerous amendments, revisions, and re-enactments. The
Department of Indian Affairs and Northern Development administers the act.
Inuit: Aboriginal people in northern Canada, living mainly in Nunavut, the Northwest
Territories, northern Quebec, and Labrador. Ontario has a very small Inuit population.
The Inuit are not covered by the Indian Act. The federal government has entered into
several major land claims settlements with the Inuit.
Land Claims: In 1973, the federal government recognized two broad classes of claims –
comprehensive and specific. Comprehensive claims are based on the assessment that
there may be continuing Aboriginal rights to lands and natural resources. These kinds of
claims come up in those parts of Canada where Aboriginal title has not previously been
dealt with by treaty and other legal manes. The claims are called ‘comprehensive”
because of their wide scope which includes such things as land title, fishing and trapping
rights, and financial compensation. Specific claims deal with specific grievances that
First Nations may have regarding the fulfillment of treaties. Specific claims also cover
grievances relating to the administration of First Nations lands and assets under the
Indian Act.
Métis People: People of mixed First Nation and European ancestry. The Métis history
and culture draws on diverse ancestral origins, such as Scottish, Irish, French, Ojibwe,
and Cree.
Off-Reserve Indians: Aboriginals that do not live on their home reserve. Depending on
where they live, they may (or may not) be entitled to available programs/benefits.
Reserve: A tract of land, the legal title to which is held by Crown, set apart for use and
benefit of an Indian band. Many First Nations now prefer the term “First Nation
Community” and no longer use “reserve”.
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Residential Schools: Schools operated for Aboriginal children, during the 19th and 20th
century by churches of various denominations and funded under the Indian Act by Indian
and Northern Affairs Canada. Similar schools in the United States were known as Indian
Boarding Schools. Two major types of problems have been associated with the
residential schools system. First, there was a clear intent to assimilate Indian people (First
Nations) into the non-native culture and second, there was widespread physical and
sexual abuse, and due to overcrowding, poor sanitation and lack of medical care, there
was resulting high rates of tuberculosis and other illnesses. Death rates were reported to
be up to 69 percent among the Aboriginal children in the residential schools.
(http://en.wikipedia.org/wiki/Residential_schools).
Status Indian: Refers to an Aboriginal person who meets the requirements of the Indian
Act and who is registered under the Act. A status Indian has at least one parent registered
as a status Indian or is a member of a band that has signed a treaty. The federal
government has sole authority for determining status through registration. Bill C (31),
legislation of 1985 in which the Indian Act was amended, reinstated Aboriginal women
and their descendants who had previously been denied status because of marriage to a
non-Aboriginal.
Non-Status Indian: A person of Aboriginal descent, who does not meet the criteria of
the Indian Act or who, despite meeting those criteria, has not been registered as a status
Indian and therefore, not technically entitled to band membership.
Traditional lands: Lands used and occupied by First Nations before European contact or
the assertion of British sovereignty.
Treaty Indian: A person who is a descendant of Indians who signed treaties with the
colonial government.
Treaty Rights: Rights specified in a treaty. Rights to hunt and fish in traditional territory
and to use and occupy reserves are typical treaty rights. This concept can have different
meanings depending on the context and perspective of the user.
Tribal council: A body that typically represents a group of First Nations to facilitate the
administration and delivery of local services to their members.
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Appendix 7
Suggested Websites
 http://www.pathoftheelders.com/web/
 Provides a historical essay, video interviews with Elders discussing
various cultural activities, interactive games and teacher activities.
 http://www.fourdirectionsteachings.com/
 Contains cultural teachings from Elders from five First Nations—Mikmaq,
Mohawk, Ojibwe, Blackfoot and Cree—in a very visual interactive way.
Available in both French and English.
 http://www.haudenosauneeconfederacy.com/
 This is the official website of the Haudenosaunee (Iroquois). This site
shares cultural information in historical and contemporary contexts
through the eyes of the Haudenosaunee.
 http://www.gct3.net/grand-chiefs-office/gct3-info-and-history/ojibway-customsand-culture/
 This is the official website of the Grand Council of Treaty 3 which covers
the western most part of Ontario. It provides cultural and contemporary
information about the Ojibwe/Anishinaabe.
 http://www.wherearethechildren.ca/
 This government site presents information about the residential school
system. This site is in English and French and includes text, video
interviews with survivors, maps and interactive visuals.
 http://education.alberta.ca/media/511990/words.pdf
 Our words, our ways : Teaching First Nations, Métis and Inuit Learners.
This excellent resource provides a comprehensive approach to Aboriginal
pedagogy focusing on Differentiated Instruction techniques.
 http://www.noelonline.ca/list.php?op=list&s=series
 This website provides access to free on-line courses on Aboriginal peoples
in Ontario, including pedagogy.
 http://www.ccl-cca.ca/CCL/AboutCCL/KnowledgeCentres/AboriginalLearning/
 http://www.ccl-cca.ca/CCL/Reports/RedefiningSuccessInAboriginalLearning/
RedefiningSuccessModels.htm/
 The Canadian Council on Learning provides a number of resources on
Aboriginal learning, including the 2009 report, The State of Aboriginal
Learning in Canada: A Holistic Approach to Measuring Success.
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