https://d1y502jg6fpugt.cloudfront.net/25945/archive/files/adf2799d64dbac950bb28cd6a9a13c0b.pdf?Expires=1776902400&Signature=iweUwlcvLOXBEdPntCNRBNtiaOVvWOFS8AqheVUoE4N-q9K-cfOFage22zQIAU-8MgW88umuKZAf6pU9%7EicdRYIp739pbUKs7Ikr0Dsx3OwpgUFmoUfSlSnVlUL99kilplaKjDOhOLQoX7feYDIdHl5xYIkN%7EQzCdcFVUDyLpxN1rROwetO3oW2TffQaY1bKSj2TJ4f-GYCTc7I1H2-Nb1WnoSwC1hWFnAT3Km9A249uFC7BeauS0sdi0EtfvB6QhUogrhvDlrNBuGO3OqQ4fpJaDAKMw%7EhJ8pMZpMb53lvJdj%7EYvsJJ6hfMvZVgm75YjoHZwztXTJu5Js5RjzVqJA__&Key-Pair-Id=K6UGZS9ZTDSZM 1bedae22d7c9f0e26440a6e0ab8c94a8 PDF Text Text �Saskatchewan and Aboriginal Peoples in the 21st Century: Social, Economic and Political Changes and Challenges Saskatchewan and Aboriginal Peoples in the 21st Century: Vital Information for Planners & Strategic Thinkers This timely study can assist you in developing business and operational plans that recognize the Aboriginal potential. It is clear, it is concise and it is available now. For anyone involved in charting the future of a private, public or volunteer sector organization, this comprehensive and revealing book will provide the data to forecast how individual organizations can benefit from partnership with the Aboriginal community. An essential \. Resource ; and Guide for gov~rnment business OriieliliOJiID and planning I wouldlike SoftCoverCopies @ $24.90= HardCoverCopies @ $51.65= SoftCover Copy GST Shipping Total $20.00 1.40 3.50 $24.90 I wouldlike HardCover Copy GST Shipping Total $45.00 3.15 3.50 $51.65 CardNumber Submitcompleted formwith paymentto: F.S.I.N. 200-103APackham Avenue Saskatoon , SK S7N4K4 Telephone:(306)665-1215 Without question, this is the most essential resource and guide for the future. □ Payment Enclosed □ Visa □ Mastercard ExpiryDate Signature FirstName (PleasePrint) LastName Organization Title (Profession) MailingAddress City/Town Province PostalCode Telephone Fax E-Mail �s WAN - Vo l. 29 #2 IN THIS ISSUE Interview with Edmund Bull Introduction ....................... Interview with George Ceepeekou s Introduction .... . ........ . ............... ... . . .. . ............ One Rainy Morning . .. . ... . .. . . . . .. . .. . .. . ............................... Back in the Old Days . .... . ........................ .. . . . . .. ..... 2 3 3 .. .. 3 . ..... Northern Lights Dancers Maintain Culture Through Dance .. . ... . ..... . . ... ... ........ . ............... .... ........ ... . 4 Passing on a Tradition ..... . ........... . ............... . ... . .. . . ...... . .. . 5 The Drum Keeper and the Spirit ..... . . ..... ..... . .. ....... . ..... .. .. ...... 5 Saskatchewan Indian Federation of Saskatchewan IndianNations Suite200 • I 03A PackhamAvenue Saskatoon, Saskatchewan S7N 4K4 Telephone:(306) 665-1215 Fax: (306) 244-4413 The views and opinions expressed by contributors to Saskatchewan Indianare their own and do not necessarily reflect those of Saskatchewan Indianor the Federation of Saskatchewan Indian Nations. The Prairie Chicken Dance Style .... .. . ... .................................. Piciciwin (the moving slowly dance or Round Dance) ... . .. .. ...... A Lawyer, A Powwow Dancer - Dean Head . ..... The Drum I Use ...... .. . .... . ............... My Dad , My Teacher ... .... Women Singers .. .... . .. . .. . .. . .. . .. . . ..... . .. . ...... Chasing Down a Dream ... . .. .... PAINTING UNTITLED ARTIST: TINA MARIE ARCAND . . . ..... . ....... . ..... ..9 ..... .. I 0 .. ..... . .... . . ....... . .. . .. .. ..... . .. . .. .. ..... .. .. . .. ... .. .. 15 ... .... .. . . . .... . . .. . .. . .. . .. . .. .. ..... ... . .. .. .. .... . 17 .. . . .. .. ... .. . . .... . 18 19 19 Winning Now and Then . ....... .. . . .. . .. . ...... .. .. . ... . ... . .. . .......... The History of Crooked Lake Agency Singer .. . .. . .. ............ .. ..... . ........ ..... . .. . . ..... I Love to Dance . ... .. . . .. . ............... Planning a Good Celebration . ... .... . .... It is a Good Feeling ........ . . .... . .... . .. . .. ....... ....... . ........ . .... . ... . .. .. . ....... 22 . . .. . 23 . ... .... 25 26 . . ... .. .. .... . . ... . 27 . .. .. .. .. .. .. ... .. 27 Guiding Your Talent with Beliefs, Profile Tina Marie Arcand ........... .... . .. ..... SaskatchewanIndianis published by the Federation of Saskatchewan Indian Nations Production Manager : Jocelyne Wasacase (306) 664-2044 SaskatchewanIndianAdvertising Sales : Dale Johnson (306) 652-8557 Copyright 1999. All rights reserved . ISSN 0048-9204 Printed in Saskatchewan "THEHEARTBEATOF OURPEOPLE " 19 20 ... . .. .. ... .. .. 21 .. . ........................... .. ....................... Aboriginal Art Gallery Saskatoon ............................................. Raising My Family .. .. . . . . ........................... Getting My Rewards . . .. . . .. . . . ..... . ..... . . .. .. . ...... 16 ... .. .. . .. .... Unless it is Given to You ............... . ................................. The Song I Passed On . . . .. . . . .. . . .. . . .... . .. ............................ Dance Competitions . .... POWWOW ISSUE1999 9 . ............... Summer Event Calendar ..... . . . ......... . ................ .. ... .. . . .... .. .. . 12 Pihewisimowin (The Prairie Chicken Dance Ceremony) ........................... 14 My Outfit . .... .. ... ....... .. . .. . .. . .. . .. . .. . ... . .. . ... . ... .. ... . .. ... .. 15 I Don 't Know How He Knew .... ON THE COVER: . .. ... . . . .. .. . . .. . . . . . . ... . . . ... 8 .. .. . ... . . . . .. ... .. .. .. . ... . ... . .. . ......... Drum Making is a Gift .. .. . . . .. . .. .. . .. . .. . . ... ......... Come & Dance Together .... 6 .. ... 7 .......... SASKATCHEWAN I 28 �The 3rd Annual Saskatchewan Indian Powwow Issue 1999 features George Ceepeekous and Edmund Bull. Saskatchewan Indian brings you their personal stories of the powwow trail, and what powwow means to them ... tdmund Little Pine First Nation and is well known across North American's powwow trail. Bull is the lead singer, manager, and drum keeper of the Red Bull Drum Group. The Red Bull Drum Group were named the best in the world at the 1995 and l 997 Schemitzun World Championship in Hartford, Connecticut. Bull's singing has taken him throughout the world to such countries Bull also recorded with talents such as Buffy Sainte~ Marie. On her Juno award winning compact disc "Up Where We Belong," Bull co~wrote the lyrics to the song "Darlin' Don't Cry." Poland, Finland, Sweden, and Russia. 2 SASKATCHEWAN (continuedon page 5) iillll i A lil "THEHEARTBEATOF OUR PEOPL E" POWWOW ISSUE 1999 �The honour is truly ours . Saskatchewan India n has been fortunate enough to sit down with Gemge Ceepeekous and his wife , Stella , recently. From their home in Kawacatoose First Nati on, Ceepeekous recounts hi s fir st experience of the Grass Dance . For most of h is 79 years on Mother Earth , Ceepeekous has been a Prairie Chicken Dancer. If you see this man at a powwow , you will recognize him , because he is the first dancer up , and the last o ne to go to bed . Ceepeekous ' stor ies are certa inl y enjoyable, and we are proud to share with yo u, some of his stories ... Most people don't think I'm 79. was born in I 920, on Gordon's Reserve. I was born in a tent, one rainy morning. My Dad had a dream about me the night before . In his dream , someone came and told him he was going to have a boy, and he was supposed to give him this name, my Indian name . As soon as I was born, he gave me my Indian name . I don't tell any~ one my Indian name, because it is sacred. Photo by supplied by George Ceepeekous "Jdo-n't~b¼4fJ~abl ll~ bu to,wdo/4~ ~J do-n't~to,~ ~• J ~ i,dL 'fOU(M mudt, (M J ffllf ~, ffllf ~··· J wa:t ~ ffllf ~ t/4u ~, 'tt)/wn ~ c<#n0:i to,'fOUUkeihki, ~I bhealitpWi~duan~_,,, You know, these powwows have changed a lot. It is not like long ago, 'cause in the l 920's, it was way different. Most of those pow~ wows were a sacred doing, like as far as I can remember, in the I 920's. I was six years old when I started to dance grass . l 926 is a long time ago. All those dancers, none of them are living today . I was just a kid then, now they have all passed on. That time, there was never a woman dancing grass with men. Dancing grass was a sacred doing. Women had their own dances. Women had two types of dance . One was a Grass Dance, and the other was a Round Dance. A few years after that , things started to ~George Ceepeekous , 1999 (continuedon page 6) POWWOW ISSUE1999 "THEHEARTBEATOF OUR PEOPLE" SASKATCHEWAN �NORTHERNLIGHTSDANCERSMAINTAINCULTURE THROUGHDANCE By Darren Deschambeault Since their beginning two years ago, Muskoday's Northern Lights dancers have experienced growth and well being in their pursuits as a dance troupe . Motivation and self-esteem are the traits gained by their endeavors . Throughout the Prairie Provinces, the ten children have left their mark in the competitions they have entered, and their performances thus far, have paid off. Ranging in age from nine to thirteen years old, the children all work as a team, to compete . The biggest competition they have been involved with, was in The Pas, Manitoba, where they took second in the junior category . There were fourteen teams entered . This made the troupe very proud. "They're having clean fun, without the pressures of society. " Todd Bear says . The troupe focuses on the Square Dance, which is a crowd favorite. With a fast, uptempo beat, it keeps the dancers on their toes, and the crowd at the edge of their seats. It is quite enjoyable. This is an old-time style of dance, which has been with us for many generations, and is a great form of cultural aware- 4 SASKATCHEWAN-~l~ ■ A•~ "Culture is important for well being." Todd explained. He hopes this gets stronger as time goes on . "With this dance troupe and others like it, I am sure this aspect will survive, as well as get stronger. I know there are people who would like to see our heritage grow . Through practice, which keeps our children happy and motivated, you can bet that there will be future generations following the same dream, and nurturing the culture of all aboriginal people . Dancing has been around for thousands of years . The young people ness for the people involved. are maintaining their culture Dancing has been with Native through hard work and dedication. Through dance, these children people for a long time. Todd Bear, the troupe's manager, would like not only learn how to work well as these kids to pass on the square a team, but they also grow in dance tradition to future genera- becoming good people . The kids tions, keeping it alive for others to learn to share and care for one enjoy. another, as well as their competiThe children enjoy meeting First tors. By example and practice, Nations children from other they gain self-respect and a positive attitude. Through their provinces and communities humility, they have throughout their travels. They acquired learned to lose well and congratupractice once a week, throughout the dance season. Before competi- late their opponents, maintaining with one tions, they practice as much as positive relationships three times in one week. Bear says, another." ~ ·i~ "The young children know that if they put 110 per cent in, that is what they will get out of it." They have also performed at Chiefs' conferences, and some national assemblies. The Northern Lights Dancers have strong local support in regards to fund raising, as well as moral support. They are all involved in the fund-raising efforts, which is accomplished predominantly through ticket sales. "THEHEARTBEATOF OURPEOPLE" POWWOW ISSUE1999 �Whendrivingin Saskatchewan ... Slowto &Okminthe OrangeZone Remember ... the orangezoneis dangerous Slow to 60 km/h in the orange zone. Highway construction and maintenance zones (orange zones) are dangerous. Reduce your speed , use extra care and save lives. • Look for this sign-it marks the beginning of an orange zone. • Reduce your speed-slow • Use extra care-you owe it to highway workers and yourself to be alert in the orange zone. to 60 km/h. Accidents in the orange zone can be avoided if you follow these simple safety rules ... ■ SaveLives. Saskatchewan Highways and Transportation continuedfrom page 2 pe:.,s;s;i1n.g <>In. e:.. t r-e:..c::I it i <>In. #Ce!e! pe! the! My dad is a singer, and I used to listen to him sing when I was small. He would sing with a hand drum. When he was not home, I would take his drum and sing to myself. That's how I started to sing, just on my own . When I turned fifteen, I started to sing in a group with my dad and my uncles. .,,,- e:..1n.d Spir-it As the manager of the group, Red Bull, I keep the drum, so you say that I am the Drum Keeper. A lot of drum keepers believe in smudging their drum with sweet~ grass before singing at a powwow. Smudging the drum with sweetgrass, is a way to respect the spir~ it of the drum. It is believed that there is a Drum Spirit, and it is considered sacred. To care for the Drum Spirits, some Drum Keepers will feed their drum. This means they will hold a feast in honour 'Of their drum. The Drum Spirit is what gives dancers energy to dance, and it also gives energy to the singers. This Drum Spirit is what we mean by, "The heartbeat of our people". (continuedon page9) POWWOW ISSUE1999 "THEHEARTBEATOF OUR PEOPLE " SASKATCHEWAN I • _., 5 �Back in tfzeold days... (continuedfrom page 3) /Jackm 196 I, a, pu:wue ~ in<tkidz, /,o.ik IUMe/Ule ft-omf<~. cJ/ebnr1eJ~ in he da;ded ~ o!J, and~~~ o/ra,~, kuJz, andfnt/4.cJ/e~ (Yld4 /;adcmhd da;ded /,o.tlunlz,{}eq, tkzt rme ~- M'f wi/e andJ {,(,J.e/le rom- /;um/, o/rf1Uf w. J /ud/,o.dop,.1/ienall bnr1ed~ m /;um/, ofrmlf uiw.J, ~-'Ji ~~ ca//, ca//,, cmik ~- cJ.luLdtLe /;eel {,(,J.e/le ~ fed. cJ/eum,J,d dhak,, cmd/;op, ~ in a, ciAde.J uiw.J, jMi like he uiw.J, ~ me holAJ/,o.danceik - $~ J dai ~, cmdwdclzedkm, &mceudd he wad, dcme.cJ.le~ ~ w.1, ~ akat kn k /Afe,e,n ~Umehe~~, tlzenhe/)ew-~-. 1/iu d 1he~ a, biueMoluf/ L - R: BillMcNabb-Gordons,Harry Asapace,GeorgeCeepeefwusKawacatoose, RuebenRider-Carrythe Kettle. l 940's Kawactoose Powwow ·· :: . Tu The chicken dance. I call it the Prairie Chicken _... change. They started to have Dance . This is how my dad made me understand it. .. 4 """'mixed (men and women) Grass, You can say it was the Straight Chicken Dance . I ' '; t -~ and Round Dances. That's what I heard a lot of places calling it different, but I learned remember. That's how it was. it as the Prairie Chicken Dance. One thing I don 't like, is just calling it the chicken dance. Some peoThere was never a woman dancing grass, or joining the men, not even ple who don't understand this dance, might think of it as dancing in one place. You could a farm chicken, or some other chicken. At one powwow, they were making fun of it. They called it get a fine if you did those things, that time. the Kentucky Fried Chicken Dance, and I was They never started a powwow in the bunch, dancing. They called us the with a Grand Entry back then, too. Kentucky Fried Chicken Dancers . That is not right, you know. It This started a few years later. They offends us. used to just call the dancers, and I know that who was ever ready, just went in . the Prairie They didn't set the time either. Chicken Things started when people were Dance started ready . the same When my family used to travel time as the to a powwow, they would go with a Grass Dance team of horses, and a tent. I style . There remember going to Piapot powwas one old wow one time. It took us a few man, a long days to get there. Then we would time ago, stay for two nights . They used to watching have a sports day, and then a powthese prairie wow. I used to run the six-mile foot chickens in races, and won a few. I guess that's the spring . why my legs are good . They were In the winter, they would also have powwows . These powwows Art by Daniel Stonechild mating, and doing their were a gathering again . They would also hold a feast . They courting dance. That's where he up these dance would make soup with meat, and picked prepare fruit, like saskatoons . PrairieChickenDancerBrianWaskewitch ~ 6 SASKATCHEWAN . "THEHEARTBEATOF OUR PEOPLE" POWWOWISSUE1999 �styles. Grass and Prairie Chicken Dance is almost danced the same way. One time at a powwow, me and a few other Prairie Chicken Dancers were in a Chicken Dance contest . The judges picked Traditional Style Dancers to win. Not one of us Prairie Chicken Dancers placed! That was funny. This dancing style pretty near died out one time. There was just myself, and another guy named Bob Kaye. Bob is from here, Kawacatoose. I danced with him twice before . But then I got some young guys to start dancing with me. We would practice every week. Soon there was about twenty or so dancers. That was for a while. Now there is only two left from that group, myself, and a fellow named Warren Kaye, who is also from here. I got my own style. I don 't swing around, or I might trip over. I dance straight. The easiest way I find to dance, is on my toes. I don't dance on my heels. My style has no double beat. Sometimes I have to dance double time . But that doesn't get me stuck, as long as I listen to the drum, and the singing. (continuedon page 15) performed during Piticiwin (The Moving tions, or powwows. Slowly, or Round Dance) By Pat Deiter The Plains Cree received this dance from the Assiniboine, who called it the Moving Slowly Dance. A Cree gave this explanation of the dance to David Mandelbaum, an anthropologist. The Moving Slowly Dance came from the south. A woman of the Mud House People, (one of the village tribes of the Missouri, probably the Mandans), had four adopted children. She made feather bonnets for them, and showed them how to dance . A different woman would wear the bonnet for each song . th at is what I heard when I visit e Rocky oy Reserve in Montana. The M ng S Dance, as we do it now, (without a bonnete f), was first danced by the Stoney. This was at the time of the Rebellion, (1885). They captured one of our men. That is how we got it. The dance was held during times of sickness; however, it was also deemed as a social dance, and began with a Pipe Ceremony. The music followed a, "One-two", beat of the drum. Dancers formed a circle, and stepped in a clockwise shuf- our modem Indian celebra- The Grass Dance and Round Dance were part of all celebrations put on by different societies. There were a series of officers in this Society, the Chief of Dancers, the Drum Keeper, the Servers, the Pipe Keeper, the Gate Keeper, the Whip Keeper, the Belt Keeper, the Singers, the Grass Dancers, the Belt Dancers, the Feather Society, Cowboy Society, and the Macanesk Society. All were intact until the l 950's, with the exception of the Blackfoot. fle. POWWOW ISSUE1999 "THEHEARTBEATOF OUR PEOPLE " SASKATCHEWAN llilllill~lill 7 �A LAWYER, A POWWOWDANCER - DEANHEAD by Blanche Crowley-Head Like many First Nation kids in Saskatchewan during the l 970's, Dean grew up in the arms of the foster care system. It wasn't until his teen years that he had the opportunity to rebuild his connections with his family, community and cultural background. As a SCN... More than greatTV SC N offers great TV with strong First N ation s cont ent . Our n etwor k also connects reserves and rural communities with uni versities and the Saska tch ewan Indi an Federa ted Co llege to deliver credit courses. For inform ation about courses or programming, ph on e 1~800~667~5055, e~mail scn @uregin a.ca, or visit our Web site at www.scn .sk.ca 4 SCN 8 SASKATCHEWAN illilEtiAllil teenager and young man, he remembers watching powwows from the stands, wishing he could be one of the dancers out there on the floor. His maternal grandmother, an old Sioux woman named Florence Duquette, now in her 90's, was one of the first to take him in hand after he returned to his reserve . She instilled in Dean a sense of pride and belonging by teaching him about his Lakota Sioux background, both in terms of genealogy and teachings . After a few years, he left the reserve again, this time to attend university in Regina. There, he completed his Bachelor of Arts degree in Indian Art at the Saskatchewan Indian Federated College, and assumed a lectureship with the Indian Art department. By now he had met his future wife, Blanche, as well as a man named Bob Boyer, who would become his mentor. Dean entered a new era in his life as a married man. This year was marked by the compelling desire to put his dream of dancing powwow into action . At first, Dean remembers, "I tried to do everything (getting ready to dance) without really involving my family, which is the worst thing anyone can do." He didn't realize it clearly, but "Blanche kept everything on an even keel and continues to do so ... With her support, I find the strength to look beyond my own insecurities and try to do those things that I've always "THEHEARTBEATOF OUR PEOPLE" wanted to try, everything from painting to dancing, law, acting, martial arts and radio announcing ...By the same token, she 's the one who makes sure I realize that nothing is worth anything unless you couple it with trying to be a good person ." Dean feels that dancing powwow would not be possible if not for his wife and kids. "It's simply not possible. Family is why my wife and I, in turn, make sacrifices in order to be able to do the things we dare to dream about, whether it's dancing powwow, or becoming a lawyer ." Without his family, Dean asks, "How would I dance? How could I dance? " It took Dean a year to prepare to dance. Kohkom arranged for his naming. She enlisted the help of the (continuedon page 16) POWWOW ISSUE1999 �continued from page 5 '«-h~ c:1..,,,-.,._,,.,,,._!!!f; 9 J-vl.e..l<i.,._g i!!!f; c:.. ~•rt ... There are two types of drums I use, a hand drum, and a powwow drum. The hand drum is small, and is held by one person . In one hand the drum is held , and in the other, the drumstick. Sometimes there is only one singer, My dad makes his own hand drums. He would prepare the deer hide . He not only made these drums for himself; he would sometimes make them for other men. A friend of mine, a singer, wanted to make a drum . He didn't know how, he thought he would just try it. He made a good hand drum for himself; of course he must have watched someone else. Drum making is a gift. It has to be done right, to make an each person holding their own drum. The hand drum effective sound. The hide has to be the right thickness, to make a good sound. Drums are made mostly from moose, deer, and elk hide, but nowadays, they can be made from cowhide. is often used for round dances, or other types of cer- The wood is usually from a cedar, or other type of but hand drum songs can be sung in a group, with emonies, like the Prairie Chicken Dance . This is a tree. The hides of the hand drums are mostly from deer hide, but some are made with beaver pelts . dance that they sing all night long. It is held in the Hand drum frames use the wood from the black springtime, and is something Saskatchewan and Alberta . they do in both The powwow drum is bigger. It sits near to the ground, and can have as many drummers fit around it . Sometimes poplar tree. Some people paint their drums for different reasons, sometimes for decoration, or they may have had a dream about it. (continuedon page I 0) as can it could fit up to fifteen drummers . POWWOW ISSUE1999 "THEHEARTBEATOF OUR PEOPLE" SASKATCHEWAN �New Releases Sweetgrass Freedom Grey Eagle Blue Moon of Kehewin Little Axe Live at Beardy Little ls/an Live at Beardy Little Island Cree For Old Timer Sake Zo tigh Singers Schemitz un Whitefish Jr 's A Way of Life Stoney Creek For the Love AECC>AC>S Coming Soon: The B est of Stoney Park The B est efR ed B ull Native American Music Award Nominess: H earts efthe Nation, R ed B ull - World H and D rum Champions, McGilvery and Green For more information or to order Phone (306) 343-7053 Fax (306) 343-5930 email info@sweetgrassrecords.com web www.sweetgrassrecords .com Write Box 23022 Saskatoon , SK. S7J 5H3 continued from page 9 C<>.,,.,._~ Ck There are two types of songs, Traditional and contemporary songs. Traditional songs do not have words ; they are chants, or melodies. Contemporary songs have words . As a matter of fact, I was one of the first in this area to make a song in Cree , because tra ditionally , the Cree people didn 't have word songs . Only the Dakota , Blackfeet , and other tribes had word songs. I liked the way they would sing these songs, so I decided to make a word song in Cree . A few years later , other Cree groups started to make their own word songs . This all began around 1984, in Saskatchewan . Now we have contemporary songs for Honou r songs , Intertribals ... we have all types of contemporary songs . My first song was about dancers and dancing, having a good time together. A Cree verse IO SASKATCHEWAN • i .A.. "THEHEARTBEATOF OUR PEOPLE " POWWOW ISSUE1999 �from one of my songs translated to English , would say something like this , ..."All you dancers come in and join . Come and dance togeth er. Come and enjoy this celebration with us .... " An honour song is to recognize , ~ and respect someone . All should stand when there is an honour song . At Grand Entry, an honour song is the first song that begins the powwow. The Eagle Staff and flags are brought in at this time, and it is usually carried by our veterans . A flag song follows this . A verse from a flag song Red Bull sings , is about the flag, (Union Jack), that the Queen gave our people, and this flag will always be Topphoto:Grand Entry at Wanuskewin,Bottom:Darwin with us - flying high . Achuyum, Men'sTraditonal · · A 100% INDIAN- OWNED BRO KE RAGE COMPAN Y IN OPERATION SINC E 1987 "EM PLO YEE BENEFI TS PROGRAMS " *Group Life & Health Benefits* *Group Pension* *Employee & Family Ass istance Program * 1-800-667-4 712 76 3-471 2 Fax: (306) 763- 3255 FIRSTN 'TJQNSPhon e: (306) 2300 - 10th Ave. W., Prince Alb ert SK A l"1. INSURANCE SE RVICES LTD· Maj ling Add ress: P.O . 2377 , Prin ce Albert, SK S6V 6Zl E-M ail addr ess: first.nations@ k .sympatico.ca Website: www.firstnation sins.co m POWWOW ISSUE1999 "THEHEARTBEATOF OUR PEOPLE" Veteran songs are for the veterans who went to war, to acknowledge the ones who didn't come back . We remember them, and honour them with veteran memorial songs. Victory songs are for all the veterans. We recognize these veterans who won the wars. It is because of them, we are free here today. Sometimes we are asked to sing an honour song when a person has a give-away, like a memorial give-away . A memorial giveaway is for someone that a family has lost. So we sing for their loved one that has passed on. Some parents will host a giveaway when their child enters the powwow circle. They can enter the circle as a dancer or singer. This is a type of initiation, and we welcome them in by singing. We also sing honour songs for our elderly people . Round dances are for enjoyment, so some songs are comical. A round dance song can also be a love song. A good love song my dad made when he was young says, "Don 't you know I care for you a lot. You're my pretty little sweetheart. I love you, and nobody else in this world, hey ya, hey ya .". I call this my mother song. (continuedon page 16) SASKATCHEWAN Bi..A. II �s 1. Wanuskewin Traditional Powwow Saskatoo n, SK. May 29, 1999 Donni e peidel (306) 931-6767 A S - • - E W AN H A - 16. Carry the Kettle Powwow Cany the Kettle First ation, Sintaluta , SK. July 23-25, 1999 (306) 727-2135 17. Back to Batoche Days Bato che , SK. Jul y 23-25, 1999 (306) 445-6822 • UraniumCity 18. Saskatchewan Indian Cultural Centre Golf Tournament Moo n Lake, Saskatoo n , SK. Aug. 11, 1999 Eric Tang, (306) 244-1146 Fond-du-Lac • 3. 1999 Rene Worm Memorial Golf Tournament Whitebear Go lf Course, \'<7 hitebea r First Nation , Carlyle SK. Jun e 11-12, 1999 Earl Magnuson , (306) 222-4848, Lyle Wo rm , (306) 835-2125, Lo re tta Worm , (306) 835-2466, Lyle Daniel s, (306) 222-0272 //) ::·::: 19. Honouring Our Chiefs Past & Present Thund erchild First atio n , Turtl efo rd , SK. Aug. 12-15,199 (306) 845-4300 - 4. One Arrow First Nation Co-Ed Slo-Pitch Tournament One Arrow First 1ation , Bellevue , SK Jun e 12-13, 1999 La ny Richa rd Danie ls, (306) 423-5482 5. 10th Annual Whitecap Dakota First Nation Sports Days White cap Dakota First Na tio n, Sas katoon , SK Jun e 12-13, 1999 Frank Roya l, (306) 477-0908 7. Stella Arcand 3rd Annual Memorial Ball Tournament ~~~~ s~ :~~~:~~: ~~;ent re , C SUMMER EVENT CALENDAR - POWWOW ISSUE 1999 2. Muskeg Lake Cree Nation Veteran 's Memorial 6th Annual Traditional Powwow Muskeg Lake Cree Nation , Marce lin , SK. Jun e 11-13, 1999 Na ta lie Keewa tin (306) 466-4959 6. Yorkton Tribal Council's 9th Annual Friendly Golf Tournament York Lake Go lf & Count1y Club , Yorkton , SK Jun e 18, 1999 Danny Wh itehawk , Shery l Cote, (306) 782-3644 K AT 20. Standing Buffalo Powwow Stand ing Buffalo First Nation , Fort Qu 'Appe lle, SK. Aug. 14-15, 1999 (306) 332-4685 21. Saskatchewan Indian Summer Games , "Celebrating 25th Anniversary " Big Rive r First ation, Debden , SK. Aug. 15-19, 1999 Dere k Klein , (306) 724-4700 22. Beardy 's & Okemasis Powwow Du ck Lake , SK. Aug. 20-22, 1999 (306) 467-4523 Southend Dillon • 23. Piapot First Nation Powwow Piapot First Nation , Crave n , SK. Aug. 20-22, 1999 (306) 781-4848 24. Crooked Lake Agency Powwow , Hosted by Sakimay , Cowessess, ~ah:1<,~~i.:'tahaw and Ochapowace �Ju~~~ Y§'. ·1~B~ JL e.:)1\. . "P1-r4,;f-N~t-1....,.,.,~ Kahk ew israhaw First ation, Broadview , SK. Aug. 20-22, 1999 Rook Sparvier, (306) 696-3506 , Collee n Bob, (306) 696-358 1, Albert Isaac, (306) 696-2425 Vera Poitras, (306) 334-3512, Cathy Stevenson, (306) 332-2846 8. Cle arwater Treatment Centre Powwow La Loche, K. Jun e 21-23, 1999 (306) 822-2021 25. Dakota Cree Days Whitecap Dak ota port Grounds , Saskatoon, SK. Aug. 21-22, 1999 Frank Royal, (306) 477-0908 9. Fran Thomas Memorial "Open " Fastball Tournament Wh iteca p Dakota Spo rt Gro und s, Saskatoon, SK Jun e 19-20, 1999 Chuck Thomas, (306) 229-9790 26. Treaty Six Forum Jo seph Bighe ad First ation, Pierce land , SK. Aug. 24-26, 1999 Eric Lang , (306) 839-2343 10. Bobby Bird Memorial Golf Tournament Jac kfish Lodg e & Conference Centre , Cochin , SK. Jun e 19 -20, 1999 Roge r Bird, (306) 663-5349, Cheryl Maurice, (306) 953-7200 27. Yorkton Tribal Council 's Tex as Scramble York Lake Go lf & Country Club , Yorkto n, SK. Aug. 26, 1999 Dann y Wh itehaw k, Shery le Cote (306) 782-3644 11. 1999 Saskatchewan Indian Summer Games Fundraising Golf Tournament Jackfish Lodge & Conference Centre , Cochin , SK. Jun e 24, 1999 Derek Klein, Hickso n Weenie , (306) 724-4700 28 . Touchwood Agency Tribal Council Powwow Kawa catoo se First ation , Raymore , SK. Aug. 27-29, 1999 (306) 835-2125 12. Piapot Texas Scramble & Golf Tournament Kinookimaw Beac h Go lf Course, Regina Beac h , SK. June 26, 1999 Judy or Donna , (306) 781-4833 29. Western Canadian Slo-Pitch Championships Wh iteca p Dakota Sport Grounds, Saskatoon, SK Sept. 3-6, 1999 Frank Royal, (306) 477-0908 13. Saskatchewan Indian Women 's Fastball Championships Hosted by Kawakatoose Ladies Whitecap Dako ta Sport Gro unds, Saskatoo n, SK Ju ly 30 -Aug. 1, 1999 Gera ld ine Worm , Da rlene Longneck , (306) 382-1383 30. Metis Fall Festival Cultural Event Prince Albert , SK. Sept. 3-5, 1999 (306) 763-6339 14 . Whitebear First Nation Powwow Whitebea r First ation, Carlyle , SK. Ju ly 9-11, 1999 (306) 577-2064 31. Saskatchewan Indian Federated College Alumni 2nd Annual Golf Tournament Emera ld Park Golf Course , Regina , SK. Sept. 10, 1999 Milton Tootoosi , (306) 665-1215, Kathleen Robinson , (306) 779-6287 15. Onion Lake First Nation Powwow Onion Lake, SK./ AB. J uly 16-18, 1999 (306) 344-2330 32 . 1999 Treaty Four Gathering Fort Qu'Appe lle, SK. Sept . 13-19, 1999 (306) 332-1874 or (306) 332-8248 ;//1/'l rfjna'ry casino Bear Claw Casino Gold Eagle Casino Northern Lights Casino Painted Hand Casino Whitebear , Saskatchewan North Battleford, Saskatchewan Prince Albert , Saskatchewan Yorkton, Saskatchewan �By Pat Deiter This is a very old dance still practiced by our people who live in the Battleford area. The ceremony is held in a long lodge, and begins with a special form of prayer known as the Pipe Ceremony . Following the ceremony, the man who pledges the dance, begins by singing his songs to the accompaniment of a rattle, while the others follow his lead. The dance is considered to have a strong spiritual meaning. The sponsor of the ceremony may have received instructions to do so in a dream , or he may have vowed to hold the dance, in exchange for the long life of a sick child. Dancers take their place in a circle formed around two fires . They move slowly around the circle , while mimicking the actions of a prairie chicken . Throughout the night , other men serve each guest. The men who have never taken part before , are required to give gifts. This is practiced in all social dances to obtain the right to par- ticipate, but this is the only vowed ceremony where gifts are given in such a manner. These gifts are given to elders, who in turn, give prayers for the dancers . An offering to the spirits is also given, and is tied to the poles of the lodge. The dancers observed at Frog Lake in 1928, danced stationary , and danced at night . They had a dog feast afterwards . The Cree from Hobbema, Alberta, also prac ticed this dance. The ceremony varies only slightly from the Battleford dance, but their regalia are unique . David Mandelbaum reported the Hobbema people wearing a fringed leather shirt and an eagle cap , which was passed to each dancer, as his turn to dance came up. The singers were accompanied by a hand drum, beaten in a lively rhythm . Our people wear their common ceremonial dance attire, and a bustle of prairie chicken feathers . 1~ ~ from , Dancer of the Northern Plains , Pleased to be the official travel agency for F.S.I.N. Meadow Lake 236-5145 Prince Albert 763-8412 North Battleford 445-7293 Rosetown 882-2641 Saskatoon 652-1272 Regina 584-9220 Serving Saskatchewan's travellers for 40 years! Saskatchewan IndianCulturalCentre, 1987 Availableat Participating Saskatoon McDonald's ® Locations ©1999, McDonald's Restaurants of CanadaLimited. Forthe exclusive use of McDonald's Restaurants of CanadaLimitedandits franchisee s. At partl cipatin "THEHEARTBEATOF OUR PEOPLE " POWWOW ISSUE1999 �in my lifetime, a lot I would guess. One of my outfits she made, we sold it to the museum in Regina for $3,000.00. I don't know what they did with it. I heard they had a sale one time. Maybe they sold it to someone in Germany , or something like that. My Dad 's name was Ceepeekous. Them days, they only had one name. Ceepeekous means dusty thunder. How I learned my Chicken Dance, my dad showed me. He was the one who gave me my start. He used to make me dance pretty near every second night, like it or not. In fact , he was my teacher . When I was six years old, I joined my first powwow . Them days, you had to pay quite a bit. continuedfrompage7 You had to donate a lot of stuff (give-away ceremony), in order to join. I remember that night when we went to the powwow , they dressed me up . My mom made my outfit . My parents donated all their things. We had nothing left when we got home. They even gave away the horse and cow . But I can see today, we pretty well got all that back, and more than what we gave away . The Prairie Chicken Dancers' outfits are all different. On my outfit, I have chicken feathers all over , and some beadwork. I got a bustle on mine. I don 't have a special colour , just whatever I want. People from the States recognize me as a Prairie Chicken Dancer right away. Most times, you see guys wearing yarn or bells around their ankles, just like the prairie chicken . Those prairie chickens have a little fur around their feet. When I first joined Grass Dance, everybody had beadwork, straps or circles, and some feathers. There was no yarn, or anything like that , straight beadwork. Today , my wife, Stella, makes my outfits . I don't know how many pairs of moccasins I went through POWWOW ISSUE1999 (continuedon page 17) L ~ R: ~MindyGoforth,JingleDressDancer, -Ron Achuyum, PrairieChicken Dancer ~WendalStarr, Men'sTraditional "THEHEARTBEATOF OUR PEOPLE" SASKATCHEWAN ■l'l\lliti• 15 �continuedfrom page 11 A Lawyer, A PowwowDancer - Dean Head (continuedfrom page 8) My niece, Waskewitch, started Delia Bull- to sing with us when she was nineteen. She travels and sings with the group. She enjoys singing, and when she late Archie Waditaka of Wahpeton First Nation. Bob Boyer of Regina,' _who was head of the Indian Art department, and a longtime traditional dancer himself, helped Dean assemble his regalia and go through the appropriate process. "Bob helped me in so many ways, that even to attempt to list them would feel disrespectful. He was, and still is, more than a friend, fellow dancer, and fellow artist. He's like my big brother, he's my friend. It was Bob and Wayne Goodwill who brought me into the circle so many years go." His grandmother selected his colors and designs of his traditional dance outfit . Women from his side of the family and his wife's side of the family, all had a hand in the hundreds of hours it took to put all the beaded pieces together. When he wears his outfit, and the sun sparkles off the thousands of turquoise sky blue beads, Dean feels honored to dance for them . When asked what he thinks about when he is dancing, Dean replies, "There are a number of thoughts that continually run through my mind, not so much in terms of words or even pictures, but rather in terms of feelings and presence . I feel a great privilege to be there . The music truly does flow through you, the earth, and the air. At times, it's very much 16 SASKATCHEWAN llliilHH.&aa like praying in movement and giving thanks that our peoples are here, and at this moment, we are healthy and happy. No politics of who or who is not an Indian and what that means, just our Peoples dancing and celebrating our peace and our gifts. There's nothing like it." Dean concludes by remarking that he always has the sense that when he is dancing at a powwow, "There are others who may be watching me dance, just as I watched years ago, wishing they could be out here on the floor. I can't help but be grateful that an opportunity was opened for me, and maybe I'll be able to help that person in some way." Dean is happy to have added a new son to his family this year, and he is currently finishing writing his bar exams. When he's not practicing law with Pearson Rask Law Firm in Saskatoon this summer, he'll finally be back out on the powwow trail, now that the long years of legal study are finished. sings, she prays for all the People . Delia has a beautiful voice, and inspires many women to start singing. Women will stand behind the drum as a support. Women singers start to sing when the men start to sing low. Their voices harmonize with the men. (continuedon page25) Aho! ~ ·~ Raven Wabash, Fancy Shawl Dancer "THEHEARTBEATOF OUR PEOPLE" POWWOW ISSUE1999 �continuedfrom page 15 J :lxui 't ('10-W-cll(llflclle (nettL In 1928, I was taken to school at Muskowekwan Boarding School. I had a pretty rough time when I first went to the mission . I didn't understand English . My mom and dad didn't go to school, so they didn't talk English either. I had to start right from the bottom . By the time I left school in 1936, I still didn't know how to tell time . Out of eight years being there, I was promoted to grade seven, and I didn't even learn that. Half the time, we were put to work hauling this and that, milking the cows, looking after the horses and pigs. At school, I took sick, I caught whooping cough . I was really sick. I couldn't stop coughing, and I couldn 't eat. If I took medi~ cine or water, I would throw it up right away . Then I got really hungry one supper time. I went to try and eat . They served us soup in a plate . The first mouthful, I threw it up, right in my plate . I seen a Sister coming over to me. I thought she was going to help me . She slapped Partnering Aboriginal LaughingHorse,Mens Traditional me twice in the head, and pulled me by the ear to another table, and made me face the girls . She treated me like I killed someone . Then she brought my plate over, and told me to eat. I didn 't eat it . I didn't come back at the next meal time. I don't know how my Dad knew . He got there on horse~ back. He was camping out in Touchwood, a little station near Punnichy . He came and got me. He said, 'I'll take you home.' I don't know what the principal told him, but he brought me home. Now I believe in Indian medicine, because I don't know long I was sick. He brought his medicine bag in, and boiled some herbs . He told me to drink it. I said , 'I can't drink it. Just drink a little, don't take too much,' he said . I was scared that I would throw it up again, but it stayed down. Then, again before I went to bed, I had some more. Next morning, it was a nice morn~ ing . The sun was shining, and the day was bright. I was so hungry . I told my mom, and she made me something to eat. I finally ate . My Dad cured me. There were doctors around at that time. I don 't know why they didn 't just take me . They were supposed to be Catholics, working for God. I don't think they worked for God at all. (continuedon page 19) With Communities SaskTeland its Aboriginal CustomerServicesteamare proud to workwithFirstNationsand Metispeoplein Saskatchewan. Together thelivesofAboriginal people 1we'reimproving throughaccessto bettercommunications, training, and job opportunities. Shaping dreams ... sharing solutions. POWWOW ISSUE1999 "THEHEARTBEATOF OUR PEOPLE" 17 �CHASINGDOWNA DREAM By Mervin Brass REGINA - Helen Sunshine is living out a dream. She sits over her homemade beading loom, concentrating intently on her craft. The member of the Gordon First Nation is making a belt, and says this type of beadwork is simple, and not complicated. Helen carefully threads the b righ ti y-col o u red beads on the loom, admitting the hardest part is figuring out the pattern. "But it all comes together. I do a lot of beadwork . I'm a selftaught beader," she says between stringing a row of beads . "My grandmother used to do it, but no one else in my family does it." As a child, she would dream about being a powwow dancer, but her stepfather forbade Helen and her siblings from practicing their First Nation culture. Many years later, Helen took it upon herself to learn more about the culture, and the art of beading . One day she went to the library, on a quest for knowledge about constructing a beading loom. "I thought, 'Oh my God,' why couldn't I have done this myself," she says, realizing how simple it is to build a loom. Once she built the loom, Helen began beading, and soon discovered a natural ability for the craft. Helen says someday she hopes to pass the needle and thread to her powwow-dancing daughter, Lisa-Marie. "A lot of our young people are losing the culture," Helen says. "I think it's up to us to try and bring it back ." Lisa-Marie says in her vIsIon, she wore a pink jingle dress. When she woke, Lisa-Marie told her mother about the dream. Both Sunshine women went to an elder for advice . "The elder advised me that (dancing) was my calling," says the younger Sunshine. Once Lisa-Marie resumed her dancing, Helen tackled "A lot of our young peopleare losing the culture, I think it's up to us to try and bring it back." 18 SASKATCHEWAN ■ ■All _ Helen Sunshine another artistic challenge. "I wanted a certain type of dress," Lisa-Marie says, telling the story about how her mother got into making dresses. "And my mom does all my beading too. She does everything." "I make all of my daughter's jingledress dancing outfits," says Mom proudly. "It's fairly expensive to make one ." But it's a small price to pay, considering that Lisa-Marie is much happier tak"My mom won't always be here," ing part in powwows. says the 21-year-old Lisa-Marie "I like the feeling, the people Sunshine, Helen's youngest child. watching, everything about it," "l want to learn. I think it's impor- says the young jingle dress dancer. tant that I do it." Part of bringing "I get really pumped." "I go to back some of the culture, is taking powwows just to dance for myself," part in powwows, Helen says. she says. "I'm not worried about She says her daughter began competing." dancing when she was eight years So if you happen to be at a powold, but lost interest during her wow this summer, Lisa-Marie will high-school years. "I guess be the jingle-dress dancer, wearbecause of other things, I lost track ing one of two outfits, either a teal of the Indian way," says Lisa-Marie. and white dress, with purple rib"I never had any native friends ." bon, or a burgundy and black But one night, Lisa-Marie also had dress, with white beaded a dream, Helen says. In that moccasins. ~ ~ dream, Lisa was dancing p owwow. "THEHEARTBEATOF OUR PEOPLE" POWWOW ISSUE1999 �his songs.' Then he said , 'Well, you better give them to me . Make a tape for me, I'll learn them.' He asked me, just like that. He didn't One time, I was asked to say a give nothing, not even tobacco . prayer after Grand Entry . But I told Anyway, I taped them, and gave him, 'It is not my way to say a them to him . He took the tape, but prayer. ' My old dad used to say, still, he never gave me nothing . I 'Don't take anything that doesn't don't even think he had the tape belong to you, unless it is given to one night, and he lost it. I guess you. Then you can go ahead and those songs weren't meant for him . do it. Don 't do what other people do.' So I listened to him. That 's why I don't say I am a preacher, or My dad used to have a Prairie traditional. I can hardly pray for Chicken Dance song . This was a myself . My Dad used to give me a real old song from the twenties. In lot of warnings about things . Even today, I know there is get- this song, there is no double beat , ting to be a lot of Indian doctors . it is just a straight single beat. My dad dreamt about this song, so it My Dad had two bags of medicine. was his own . He used to make me I didn't learn anything about them, or what was in there. He even had dance to it. He then passed the Rain Dance songs . These are song on to me. This is the only continued from page 17 sacred songs . He never told me , 'You can have them' . He didn't teach me his Rain Dance songs . But after he died, his songs came to me in my dreams. One by one, I dreamt about them . Now I know all his songs . Because I heard his songs in my dreams, it means I can have them . I have the right to pass them on to who I want to. One time, someone asked me if I knew my deceased Dad's Rain Dance songs . I said, 'Yeah, I know POWWOW ISSUE1999 song he gave me, when he was alive . I gave that song to a young guy from Sakimay (First Nation) . He used to honour me when he would see me . He would come over and give me something, a blanket, or tobacco. Well, I started thinking this was great for someone to treat me that way. So I figured I would give him this song. I taped the song for him . He is young, and he could carry it on. Now this young guy handed the tape over to the Broadview singers. The Broadview singers sang that song at their powwow last year, in Ochapowace . The Broadview singers got it right on. They never missed a beat. l was there, they invited me to dance . When the Broadview singers sang my Prairie Chicken Dance song, they told the people , 'No taping.' A young guy tried to tape the song . He came to me after and said, 'I taped that song, but I lost it .' I said, 'You heard what they said, you 're not sup posed to tape . That 's why you lost it .' Long ago, judges used to pick according to timing . They would go by the sound of the bells and drum beat. A dancer would have to keep time with the beat of the drum . You couldn't go out of time. Those judges would know if you did . Now today , I see dancers in a contest , getting fancier and fancier. They bounce here and there. They go way down to the ground, and then they get up again. They don 't listen to the beat. Their timing is off. As long as they are jumping around, the judges will (continuedon page 22) "THEHEARTBEATOF OUR PEOPLE " SASKATCHEWAN i i!IDIA II 19 �he main reason Crooked Lake Agency drum group receives so many invitations to host powwows, grand openings, and international events, is not because of their high-pitched, high--powered voic-es, or fancy, faddish word songs. It is because of their good old--style sound, and steady beat! T Crooked Lake Agency is carrying on a style learned from their predecessors amongst the reserves that made up the agency during the early I 900's. The reserves are situated near Broadview in southeast Saskatchewan - Sakimay, Cowessess (Ouewezance), Kahkewistahaw and Ochapowace (Kakisheway, Chacachas) . It is from the Agency period that the group takes its name . Although each reserve was autonomous, they were united into one agency. each of the four bands . This is probably the first documented Crooked Lake Agency powwow. Edmund Morris sketched and photographed some of his famous collection during this gathering, including Man Standing Above Ground - Acoose (Sakimay), Nepahpenais Nightbird intact during this period, by being very private about their events. By the late I 960's, with no more oppressive pass system to stop travel, the Crooked Lake agency bands began traveling to cultural events across the valley again . Starblanket, Peepeekisis, Standing Buffalo, Sioux Valley, Back Row L - R: Terry Bob, Albert IsaacJr. Bob Natewa, Calvin IsaacSr., Bernard Bob, Trevor Ewack, Charles BuffalocalfJr., Percy Isaac,RookSparvier Front Row L - R: Eric Redwood,J.R. McArthur, JasonSparvier, Shaun Buffalocalf ~ THE HISTORY OF CROOKED LAKE AGENCY SINGER by Erroll Kinistino Shortly after the agency was formed, the, "Indian Agents", tried to stop the Indians traveling from one traditional ceremonial ground to another. They developed a pass system, to stop Indian people from attending annual events on each other's reserve. In about 1910, famed artist, Edward Morris, got special permission allowing the four bands to have a powwow. He was the youngest son of the Honourable Alexander Morris , chief commissioner for the negotiation of the treaties. During this special powwow, a pole and cloth were raised for 20 SASKATCHEWAN i-BIAII\I (Cowessess), Walter Ochapowace (Ochapowace). After this project was complete, the agents once again enforced the Indian Act. The Act outlawed attendance at powwows, or other ceremonies. Anyone caught, could be imprisoned and fined. Residential schools at Marieval and Round Lake, were constructed to educate Indian students in the dominant white society's values . Quite often, this meant students were turned away from their Cree, Saulteaux language and values . Traditional elders and spiritual leaders endeavored to keep some of the ceremonies and language "THEHEARTBEATOF OUR PEOPLE" Whitebear, and as far away as Crow Agency, Bismarck, Rocky Boy, or Poplar, Montana . Cowessess also revived and hosted the Crooked Lake Agency powwow during the I 960's, until about 1971. Little Edward Lerat says he and his sons, Alex, Dennis, Fenton , and Carlos, had a group that became known as the "Broadview Singers". Lerat says when they would practice some evenings , they would attract one of their neigh bors from across the road . Lionel Sparvier was probably a young teenager then. He learnt to sing (continued on page 25) POWWOW ISSUE1999 �Originalfy, A Brave SQC\ety, or an individual family qrganlzed the dances and cetemonies. Committees indudect a dance chiet criers, ~tve and others with spetjftcally assigned duties: The dance chief o the held m ch the 0.te position as the modern celebration's grouP. p;re jdent. He acted as director for the various activities at the celebration. The crier acted as the master of ceremonies. Like our contepiporary ann ncer, e canducted the Give,..awa,1s,and related the dail events. He was usually an outgoing, witty man, wen known to the comm ni . He would walk about the camp, sltoutin ·g his mes age, and announcing and beck,.. oning t6.e dancers to the dance are". The whip owner was designatetl by the elders' blessing to carcy on the duties of a whip owner. 'they ~aTrie thM1" or amented whip, as they called the dan ers to partici ate. If a dancer refused to da.nce, he whip keeper- would exact a penalty, often part of his costume. This p actice varies, however, as Alex Bonaise remembers. "When urging ...,a dancer to dance, lie would touch them lightly. If the dancer did not dance after being touched four times, the whip man would have · to make a,, donation. It was also . andatory that the daneer gets up and tells why e didn't dan ·ce, and he had to give som~thing to the whip man. So It -was just as great a hardship _· for the whip man, as it wS fot: t t:4l~cett :· monies. It is a radition to feed visitors. Not only is this done in Individual homes, but at the gathering, as well. Most rituals included a feast. In times past, on y the visitors were given rations. Todcly, daily rations of food are given to eac odge in the ca p. • At one time, each committee member was hon,.. oured with his own song, at each dance. Their positions were life long, b·ut the rights could be t ansferable. In a simpfe induction ceremony, the hew official was bestowed by his predecessor, with gifts of value appropriate in the traditional way. Today, our Dance Committee members are elected, or appointed to office. They usually da~ce .together to an honoUf so,ng, held early in the ' celebratio _n. ~ . from , Dancer of the Northern Plains , Saskatcne ·wan·1ndianCult ralCentre, 1987 �continuedfrom page I 9 look at them. Then the judges, they have to pick a winner . They all look the same . Most of the time, the good dancers who dance in time , are not picked. I never seen that kind of dancing, in my days. Maybe it is getting better, I don 't know. But half the time, I don 't know what the heck is going on. Contests started pretty far back. I remember the prize money was pretty small then . At Carry the Kettle powwow in the '40's, I won three dollars for placing. This was the first time I won. Now today, the prize money can be a lot. But you really have to be lucky. It is the big money that draws the people out to their powwow. When the big champions like myself, (laughs), hear of big money, we will go there and try for it. But you never can depend on winning. At least, I don 't expect to win. As long as I can make just a little to help me out, it is good . I have earned quite a bit of money over the years. I made over six to seven thousand dollars one year . Now today , you can earn that kind of money at just one powwow . This year , I don 't know how much I will dance . I have to go through a small surgery. I'm not sick, but it will lay me up for a while. Maybe it is from too much jumping around , too! When I go to powwow, I try my best. I get up on the first beat of the drum , and dance all night long. I go to a powwow to dance , not to sit around . No matter what powwow I am at, I want to make it lively . l like my dancing . Even sometimes at home, I take my tape recorder and practice for a long time. I think that is how a person builds up his name . He should try to do something good for others . Supposing the singers start singing, and nobody gets up . I get up to any song, because I like to dance. I don't like to watch . I don 't think I'm the best, but still, I dance anyway . The crowd doesn't affect me . I don 't look around to see who is watching me, or who is laughing at me! After dancing, I feel good. I feel light. I remember going to Saki may Powwow , when I was sick . I had a headache, and felt really bad. I thought I wouldn't been able to dance . That evening, I went into Grand Entry , and by the next day, I felt good. I have been all over dancing , pretty well. I been to the States , down to Alberta, Manitoba , but I stay mostly around here (Saskatchewan). I have won a lot of trophies. I have collected all my registration tags . I even have a whole pile of envelopes that the cheques were in , when I won . (continuedon page 27) Saskatchew an Indianis read by decision ma!'ers and consum ers alike. It is the perfect adverti sing m edium to deliver your message to th e First Nation s communi ty. For rates , publishing dates , mechanical requirem en ts, and circ ulation details cont act: DaleJohnson (306) 652-8557 o D e§n((J)rrni IPaintin g LtJ o lBol\(72'9 lBalcarres, srr Est. 1992 • • • • FULLY INSURED ANO LICENSED NEW HOUSING , ONE DAY QUALITY GUARANTEED ENVIRONMENTALLY FRIENDLY PAINTS • CMHC HOUSING EXPERIENCE Serving First Nation On I Off Reserve Residential and Commercial AIRLESS SPRAYING DRYWALLING FIRE DAMAGE REPAIRS GYPROC REPLACEMENT INTERIOR I EXTERIOR PAINTING MINOR CARPENTRY SPRAYTEX SUB- TRADE KNOWLEDGE WOOD STAINING INTERIOR I EXTERIOR Claude Desnomie Peepeekisis First Nation Phone: Cell Phone : Home Phone: Fax: George and Stella Ceepeekous dancing at SIFC Powwow SO JI O 0 306-334-2317 306-537-3540 306-332-6532 306-332 -6332 11ir§t <tll.tionO n eJ anJ OJP> e irat J "THEHEARTBEATOF OUR PEOPL E" POWWOW ISSUE1999 �askatchewan Indian Magazine would like to thank the Egadz Youth Centre for providing some of the artwork dis-played throughout this year's powwow issue. S Egadz is a youth centre, located in the heart of downtown Saskatoon. Egadz' mandate is to interaction that The operating is nonviolent." hours of the centre are Monday through Saturday, 9 the commitment to social Recreation, and Agency available. Various guest speakers The centre provides activities laundry Rooms, Violence, or the option to, "hang out." showers, facilities are also discuss a wide variety of topics, to such as, Back to School Program, aid in the positive Day and growth of the youth spending Support Parenting Outreach Program, Program, Program, & Teen Street Housing, Employment Referral & Advocacy Assistance in with Family and or lead at-risk lifestyles. environment, Awareness, tre, is a wide variety of activities, Assistance, hol and drug-free Alcohol & Presentation. -19 years of age), who engage in, an, "alco- Drug a.m. to 9 p.m. Offered at the cen- assist young people, (generally 12 Education This centre provides Cooking, Addiction Services, development time at Egadz. For further information about the centre, contact Egadz at 30 II st Avenue North, Saskatoon, SK. Phone (306) 931-6644. {~ order to Address Specific Issues & Needs of Youth, Infant/Toddler & Teen Clothing, Life Skills, PLANNINGA GOOD CELEBRATION By D. Tootoosis ~ "Since time immemorial, and now into the new millennium ... ladies and gentlemen, please rise in honour of the Grand Entry. Hutchaaaa! Host drum, SING!" Sound familiar? It's the signature sound of the Grand Entry. Anyone who has been to a powwow lately, can agree that when hearing this, there is a feeling of excitement in the air. For spectators, singers and dancers, this feeling is pure energy. It fills the air, and welcomes all to the powwow. This is the feeling every powwow committee longs for, in their celebration. Having said this, consider how much work goes into planning a powwow. It all begins with groups of people coming together in hopes of hosting a powwow. It usually takes a year or so in advance, to plan a good celebration. The first order of business is setting a date, and a site venue. First and foremost, one or more elders are approached by the committee, with an offering of tobacco. This is to ask for spiritual guidance from the elders. Their guidance will be (continuedon page 24) POWWOW ISSUE1999 "THEHEARTBEATOF OUR PEOPLE" 23 �continued from page 23 needed from the planning stage, through the duration of the event. As well, it is required that all committee members participate subsidiary of in all ceremonies relating to the Many Nationsr-if:fadlifHihff celebration. Once that is established, fund raising commences. Another crucial aspect is the announcement of the celebration. Initially, the committee can start off by word of mouth. Many committees will advertise with posters, flyers, • Employee Benefit Plans commercials, and possibly internet web sites. • Pension Plans and Pension Administration A good committee ensures the following; that there is a suitable • Individual Life and Disability Insurance amount of concessions to supply Products food and drinks, that there will be • Investment Services and security present throughout the Products powwow, a schedule is in place, • Pension and Benefit outlining the happenings each Management Seminars day, all powwow staff makes it to • Registered Education the powwow, and that the powSavings Plans wow's finances are secured. Most important, there must be Call Toll Free: suitable toilet facilities. I think 1-800-667- 7830 everyone who has been to a Fax: (306) 956-4664 powwow, knows what I'm talking www.manynations.com about! All this planning is still 300 Edson Street, prior to the celebration. Saskatoon SK S7 J 0P9 As the date approaches, people are appointed with duties to "The Strength of Many Nations oversee. Master of Ceremonies, protecting our future" the host drum, and arena staff "Owned by Aboriginal People" are in place. Invitations for special quests and drum groups are MANY NATIONS FINANCIAL SERVICES LTD. I ud.1 sent out. Then there are the lastminute, finishing touches to be added to the powwow site. The time has come, and the weather is good. There are many dancers, drum groups, and spectators arriving to participate. The site is organized, and all is well. We hear the first drum begin, breaking up conversations, turning heads, invoking an awe in the crowd. Singing follows this. The first Grand Entry has begun. The feeling I spoke of earlier, "The excitement," overwhelms one and all. As the weekend continues, each day gets better than the last. Then somewhere late into the evening, the powwow ends. People are packing up, and beginning to head off to the next powwow on the trail. They are leaving in a good way. Once the dust has settled, the committee knows all their hard work has paid off. For the committee, the satisfaction comes with knowledge that they accomplished their special goal. It was a good celebration. For they know in their hearts that they have done something very special, very spiritual for themselves. Now they can start thinking about next year. ~ ATTENTION SASKATCHEWAN VOLUNTEER ORGANIZATIONS NEED INTERNET ACCESS? NEED A COMPUTER? ARE FINANCES A BARRIER? YOU MAY QUALIFY FOR VOLNET SASKATCHEWAN'S INTERNET ACCESS PROGRAM APPLICATION DEADLINE AUGUST 16, 1999 FOR MORE INFORMATION CALL TOLL FREE 1-877-661-6677 OR VISIT www.gpfn.sk.ca/volnet 24 SASKATCHEWAN i illi.A.11 "THEHEARTBEATOF OUR PEOPLE " POWWOW ISSUE1999 �continued from page 16 9-t i~ :#E?E?li~g only pass on the whistle to someone who will honour and respect that whistle, and carry on the special significance of the whistle . When an eagle whistler blows on a drum, it means that the eagle whistler is moved by, or really loves that song . Sometime an eagle whistler will be asked by someone to blow his whistle on a drum. When someone requests this, it could be for a family member to get well. Then it is done for healing. When a whistle is blown on a drum, that song will go on for four starts. It is a good feeling for the drum group, when this happens to them . ~ c:.. g<><>d ••• Whistle blowing is adopted from the States again. The Dakota people call them eagle whistlers . Eagle whistlers are traditional men who went through a special ceremony. They are then given the passage to carry these whistles . Usually another carrier passes on these whistles. The original carrier, whistle man, will The Historyof CrookedLake AgencySingers (continuedfrompage20) and drum with them. Lerat says he was lucky enough to learn from his uncles, Emmanuel and Alphonse Lerat. He was about eight years old when he heard his uncles' song on a drum make from horsehide . When the powwow ended at Cowessess, Lerat says some of his sons joined up with the Kahkewistahaw drummers, whose members included Bernard Bob, Clifford Taypotat, (Indian), Isidore Smoke, and Donald Assiniboine . Today this group has become known as the Crooked Lake Agency Singers . The group consists of Lionel Sparvier, Bernard Bob Albert Isaac Jr., Percy Isaac, Calvin Isaac, Terry Bob, Charlie Buffalocalf, Shawn Buffalocalf, Jason Sparvier, Trevor Ewock, and Junior Mccarther. Crooked Lake's Drum Keepers, Charlie Buffalocalf and Bernard Bob, both live on Kahkewistahaw. The group spokesman, Lionel Sparvier, says the drum has led them to many places, like Estonia, Russia, Northern United States, Arizona, New Mexico, Ontario, Manitoba and Alberta. Sparvier says they've recorded two albums. The first one entitled, "Old Style", is on the Saskatchewan Indian Cultural Centre label. The second one, "Good Old Days", is on the Sweetgrass Records label. He POWWOWISSUE1999 says they will be recording their third album at Whitebear powwow, July IO - 12, 1999, with Turtle Island Music. You can hear the Crooked Lake Agency Singers live this summer, on the powwow trail, at their powwow to be held on Kahkewistahaw First Nation, August 20 - 22, 1999. For further information about the drum group, or the powwow, contact Lionel Sparvier at the Yorkton Tribal Council (306) 786-7888 Ekosi .;~ ~~ "THEHEARTBEATOF OUR PEOPLE" SASKATCHEWAN ■ Di.A. 25 �ABORIGINAL ARTSGALLERY SASKATCHEWAN The site is remarkable for displaying the cr.eativity of Saskatchewan's Aboriginal Artist. Also included on the site, is some biographical information about the Artist and their works . The second phase of the project will focus on, "on-line purchasing", of the artwork. However, currently there is contact information on each artist. Some of the individual artists have, "links", to their own web sites. Production of site is made possible through Industry Canada's Aboriginal Digital Collections pilot program. To view the site , it can be found at http://www .sicc.sk.ca/native_arts/ '° L -R: SICC's President LindaPelly-Landrie, DirectorLibrary,JimBruce SASKATCHEWAN Saskatchewan Indian Cultural Centre (SJCC) is creating a new market for Aboriginal artists Aboriginal Arts Gallery Saskatchewan On June 21, 1999, Saskatchewan Indian Cultural Centre, (SICC), held the official launch of their Aboriginal Arts Gallery Saskatchewan . Guest Speaker included the Chairman of the SICC Board of Governors, SICC President, Linda Pelly-Landrie, City Councillor, Rick Steernberg and Deb Hog of Industry Canada . The SICC's Aboriginal Arts Gallery Saskatchewan site contains Aboriginal art and crafts produced by Saskatchewan's Aboriginal people . On the site, they have included a wide range of media, from sculpture to moccasins . The completed site features over 600 pieces from over 150 Artists. The SICC Library Department designed the site to be utilized as a marketing tool. However, many of the actual items shown are not for sale. These are examples of their artistic abilities . I 111 8 I A Ill is inviting stories , photographs , arwork and letters from our readers . If you are interested , please forward your submission to : Saskatchewan Indian Federation of Saskatchewan Indian Nation 200-10 3 A Packham Avenue Saskatoon, Saskatchewan S7N 4K4 Phone : (306) 665-1215 Fax: (306) 244-441 3 SASKATCHEWAN INDIAN FEDERATED COLLEGE The teach ing philosophy at SIFC reflects the First Nations ' values of sharing and learning . SIFC is open to all people . We offer degrees and certificates in: YOU MAY CONTACT US Business and Public Administ ration Dental Therapy English Environmental Health and Science Indian Communication Arts Indian Education Indian Fine Arts Indian Health Studies Indian Languages , Literatures & Lingu ist ics Indian Social Work Indian Studies Interdisciplinary Studies (Application deadlines: Fall 1999 - Apr 3/99 & Winter 2000 - Nov. 15/99) Science (Mathematics , Natural Sciences. Computer Science& Health Pre-Profess,onalProgrammes) Application Deadhnes(unless otheiw1sestated): Fall 1999 - Aug.13/99 & Winter 2000 - Dec. 15/99 26 SASKATCHEWAN "THEHEARTBEATOF OUR PEOPLE" AT THIS ADDRESS: Saskatchewan Indian Federated College Room 118 College West , University of Regina Regina , Saskatchewan Canada S4S 0A2 Telephone (306) 584-8333 Facsimile (306) 584-0955 www.sifc.edu POWWOW ISSUE1999 �continued from page 22 My favorite memory of powwow would have to be Ocean Man Powwow, the biggest win, I guess! 1 came home with $3, I 00.00. They had a big contest, and I won on the Grass Dance Competition . My wife, Stella, won too. I'm never afraid to dance . If I am asked to do an exhibition , I go. I step up. Sometimes when lam at a powwow, they give me the eagle staff to bring in at the Grand Entry. That's a big honour to me . This year at Kahkewistahaw powwow, they have invited me for an honorarium. They are planning to have a Prairie Chicken Dance contest. This is another honour for me . I worked hard to bring up my kids. Me and my wife used to make fence posts . If we were not at a powwow, we were in the bush chopping pickets . She and worked hard, because there was no family allowance , or welfare to depend on. We had to look after ourselves, and our family . We earned a pretty good living . Even now , I still get up in the morning , make breakfast , and start working. I don 't sit around. We got married in l 941. That was fifty-seven years ago. My wife , Stella, was originally from Kinistin. i POWWOW ISSUE1999 We are happy ; we get along pretty good . We argue once in a while , but that don 't last. In the I 940's, it was strict them days . You had to get married by the Church, or don 't get married at all. Marriage was a good thing for me . We have seven children , and a bunch of grandchil dren, and even great grandchil dren . I have even lost count of all of them today . I drank for a few years , maybe one or two . She quit, I tried to carry on . Then I started to think of my family . I knew I was making a big mistake . So I finally quit. My family was worth it . That was the end of my drinking. I never think of drinking, even when it is offered . In fact , I can't remember what a beer tastes like. baby. I look back at my life, and see that his prayers did work. There has been good things, and some bad things that happened in my life. But a person should be glad if he lived a long life . lam. ~ Before I had kids, I would go and help this old man from around here. I would go and take a load of wood to him. He would come out and talk to The Creator for me . He 'd pray that l will have a long life. I would have a family, and see all my kids grown . He prayed for me to have a good life . He didn 't pay me money for the wood. That's all I got, was the praye r. Now today, l can see that I am getting my rewards. I had a long life , and we raised all but one "THEHEARTBEATOF OUR PEOPLE " SASKATCHEWAN 1Ml91A.MI 27 �GuidingYourTalent with Beliefs Profile of Tina Marie Arcand Entitled,"MedicineMan" Arcand is very interested in The cover art was provided by the artist, Tina Marie Arcand. maintaining her Cree identity. She Arcand is a member of the Muskeg is currently learning to speak the Lake First Nation. Today, Arcand language. Arcand is also reconlives in Saskatoon, Saskatchewan. necting with her roots in many Ever since elementary school, ways. She attends many cultural Arcand has been developing her events, and is training to be a powtalent. Arcand likes to use acrylics, wow and round-dance singer with oils, and oil pastels. Beads is the Sweetgrass Singer . another form of medium she likes Her art reflects a belief in her culture . "My culture is very much a to use. On the cover, Arcand's painting part of me," says Arcand. Arcand's work has a strong sense of cultural was inspired by her daughter, Maranda Shayne. Arcane would and spirit. One of her recent like to see her children follow thir pieces, "Young Lady with healing cultural and become active in the spirit and grandmother," explores powwow community. The rainbow the connecting power of the young in the painting is symbolic of her and old, resulting in healing. "I daughter Indian Name . This piece paint what I believe in," Arcand is owned by Chief Harry Lafond of adds . She also believes that the Muskeg Lake First Nation. Chief Creator has blessed her with her Lafond was gracious enough to talent, and gives thanks for that. loan it to Saskatchewan Indian. You can see more of Arcand's artwork on the internet. Arcand's art can be viewed at the Arcandcontributedthe artworkon Saskatchewan Indian Cultural the coverof SweetgrassSingernew Centre, (SICC), Aboriginal Arts Gallery, Saskatchewan web site. album The site can be found at http://www.sicc.sk.ca/native_arts/ Arcand can also be reached at (306) 683-3687. ~ 'o/~ Saskatchewan Indian Cultural Centre Corporate Scramble 1999 Wednesday, August 11th 12:00 Noon Shot Gun Start Moon Lake Golf Club Saskatoon, SK $500.00 Per Team (GST Included) Steak Supper Included Maximum 36 Teams First Come, First Serve Basis ... SO HURRY AND ENTER! Best Mixed Team Event Skins Game Long Drive Contest Closest to Pin Contact: Eric Tang, Belinda Daniels, Millie Goulet, or Janet Ahenakew 120 33rd St. E Saskatoon, SK S7K 0S2 Phone: (306) 244-1146 Fax: (306) 665-6520 Email: info@sicc.sk.ca 28 SASKATCHEWAN i II "THEHEARTBEATOF OUR PEOPLE" POWWOWISSUE1999 ��·p~,inrerl -~r~,nrl C' � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Saskatchewan Indian Magazine Subject The topic of the resource First Nations--Saskatchewan--Periodicals Creator An entity primarily responsible for making the resource Federation of Saskatchewan Indian Nations Publisher An entity responsible for making the resource available Federation of Saskatchewan Indian Nations Date A point or period of time associated with an event in the lifecycle of the resource 1970/2011 Rights Information about rights held in and over the resource In Copyright Format The file format, physical medium, or dimensions of the resource PDF Language A language of the resource English Type The nature or genre of the resource Text Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Saskatchewan 1970/2011 Description An account of the resource The <em>Saskatchewan Indian</em> was the official publication of the Federation of Saskatchewan Indian Nations and served as an effective communication vehicle for the First Nations in the province of Saskatchewan between 1970-2011. It provided coverage of people, issues and events both entertaining and informative throughout First Nation communities. The magazine was distributed to all First Nation communities in Saskatchewan and to all First Nation groups, organizations and institutions throughout the duration of its publication. Source A related resource from which the described resource is derived Saskatchewan Indigenous Cultural Centre<br />#305 - 2555 Grasswood Road East<br />Saskatoon, Saskatchewan S7T-0K1<br /><br />Phone: (306) 244-1146<br />Email: library.services@sicc.sk.ca<br />Website: <a href="https://www.sicc.sk.ca/" target="_blank" title="Saskatchewan Indigenous Cultural Centre" rel="noreferrer noopener">https://www.sicc.sk.ca/</a> Contributor An entity responsible for making contributions to the resource Federation of Saskatchewan Indian Nations Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Magazine Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Saskatchewan Indian, vol. 29, no. 2 (Powwow Issue 1999) Subject The topic of the resource First Nations--Saskatchewan--Periodicals Description An account of the resource Contents: Edmund Bull Edmund Bull is from Little Pine First Nation and is well known across North American's powwow trail. Bull is the lead singer, manager, and drum keeper of the Red Bull Drum Group. By: Saskatchewan Indian Powwow Issue 1999 George Ceepeekous: Dancer By: Saskatchewan Indian Powwow Issue 1999 Northern Lights Dancers Maintain Culture Through Dance By: Darren Deschambeault Powwow Issue 1999 Piciciwin (The Moving Slowly, Or Round Dance) The Plains Cree received this dance from the Assiniboine, who called it the Moving Slowly Dance. A Cree gave this explanation of the dance to David Mandelbaum, an anthropologist. By: Saskatchewan Indian Powwow Issue 1999 A Lawyer, A Powwow Dancer - Dean Head By: Blanche Crowley-Head Powwow Issue 1999 Pihewisimowin (The Prairie Chicken Dance Ceremony) This is a very old dance still practiced by our people who live in the Battleford area. The ceremony is held in a long lodge, and begins with a special form of prayer known as the Pipe Ceremony. Following the ceremony, the man who pledges the dance, begins by singing his songs to the accompaniment of a rattle, while the others follow his lead. By: Pat Deiter Powwow Issue 1999 Chasing Down A Dream As a child, she would dream about being a powwow dancer, but her stepfather forbade Helen and her siblings from practicing their First Nation culture. Many years later, Helen took it upon herself to learn more about the culture, and the art of beading. By: Mervin Brass Powwow Issue 1999 The History Of Crooked Lake Agency Singer The main reason Crooked Lake Agency drum group receives so many invitations to host powwows, grand openings, and international events, is not because of their high pitched, high-powered voices, or fancy, faddish word songs. It is because of their good old-style sound, and steady beat! By: Erroll Kinistino Powwow Issue 1999 Dance Competitions Originally, A Brave Society, or an individual family organized the dances and ceremonies. Committees included a dance chief, criers, servers and others with specifically assigned duties. By: Pat Deiter Powwow Issue 1999 Planning A Good Celebration Anyone who has been to a powwow lately, can agree that when hearing this, there is a feeling of excitement in the air. For spectators, singers and dancers, this feeling is pure energy. It fills the air, and welcomes all to the powwow. This is the feeling every powwow committee longs for, in their celebration. Having said this, consider how much work goes into planning a powwow. By: D. Tootoosis Powwow Issue 1999 Aboriginal Arts Gallery Saskatchewan By: Saskatchewan Indian Powwow Issue 1999 Guiding Your Talent With Beliefs: Profile Of Tina Marie Arcand By: Saskatchewan Indian Powwow Issue 1999 Creator An entity primarily responsible for making the resource Federation of Saskatchewan Indian Nations Publisher An entity responsible for making the resource available Federation of Saskatchewan Indian Nations Date A point or period of time associated with an event in the lifecycle of the resource 1999 Contributor An entity responsible for making contributions to the resource Federation of Saskatchewan Indian Nations Deschambeault, Darren Deiter, Pat Crowley-Head, Blanche Brass, Mervin Kinistino, Erroll Tootoosis, D. Rights Information about rights held in and over the resource In Copyright Language A language of the resource English Type The nature or genre of the resource Text Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Saskatchewan 1999 Art Powwows