Podcasts about blackfoot confederacy

Within this "active" Spring season of re-birth and re-growth, the Ancestral Science Podcast is taking a brief break to refresh and heal ourselves...so in deciding what episode to re-launch we were guided by the recent first thunder (amidst a thunderSNOW storm) that prompted the pop of the cottonwood buds, emerging crocus, and increased desires to reconnect with Native plants and our gardens, we thought...let's promote a previous guest Latifa of ALCLA Native Plants.The episode was recorded in Fall 2023, on the Lands of the Blackfoot Confederacy, Tsuut'ina Nation, Îethka Nakoda First Nation, and more recently the Otipemisiwak Métis. The Ancestral Science Podcast was grateful to speak with LATIFA PELLETIER-AHMED, French Canadian with Bangladeshi roots, who is a botanist, herbalist, educator, artist, and co-owner of ALCLA Native Plant Nursery on Treaty 7 (just North of Calgary, Treaty 7). Latifa taught us about significance of critical thinking in science, plants as teachers and guides, the incredible adaptability and resilience of Native Plants, personalities of seeds, harm of mono-agriculture, honeybees aren't native, how to decolonize your lawn, and the importance of recognizing and learning about invasive species. Grab some herbal tea alongside a robin or crocus friend, and let's learn together about the importance of Native plants from Latifa Pelletier-Ahmed For all you educators and curious folks who want to learn more, check out the shownotes here!Remember, you can support the pod and rock some unique Indigenous Science merch at www.relationalsciencecircle.com/shop, all proceeds go towards Knowledge Keeper honoraria, following protocols, and keeping the pod going. Please like, share, follow, and rate the pod, it goes a long way to share this knowledge. Hand to heart to Indigenous Screen Office and Bespoke Productions Hub. Hosted on Acast. See acast.com/privacy for more information.

There's a part in this conversation when JJ talks about feeling despair. I think that's why I needed to interview him. When have you felt despair? How did you respond to that? What caused it? What did you do to get out of it? I think it's important that we seek to move out of it ourselves first. Easier said than done, I know. But we have to have hope. We have to seek our Father and Savior. We have to have faith that They will respond. Because They will! I'm so grateful for JJ's life lessons. Now he seeks to share his testimony with his family and those who are willing to listen. I'm ever so grateful.

News items read by Laura Kennedy include: 18th Century cleft palate prosthesis found in mouth of Polish crypt skeleton (details)(details)(details) Excavations off Great Barrier Reef prove early Aboriginal Australians crafted pottery (details)(details) Analysis of pyramid damage suggests Teotihuacan suffered through five damaging earthquakes (details)(details) Genomic study proves Blackfoot Confederacy historical rights with lineage tracing to Late Pleistocene (details)(details)

Who was involved in the creation of the Canada-USA International Border? ReferencesTreaty of 1818 - WikipediaAlbert Gallatin - WikipediaUnited States House Committee on Ways and Means - WikipediaRichard Rush - Wikipediahttps://en.wikipedia.org/wiki/Rush–Bagot_TreatyF. J. Robinson, 1st Viscount Goderich - WikipediaHenry Goulburn - WikipediaSecretary of State for War and the Colonies - WikipediaSecretary of State for the Colonies - WikipediaBorder Crossing Issues and the Jay TreatyReport on First Nation border crossing issuesThe Borderline: Indigenous Communities on the International FrontierBlackfoot Confederacy | The Canadian EncyclopediaThe British Columbia Triangle: Part 3/6 – Indian Legends of the Interior Plateau | Canada History and MysteryBalkanize Definition & Meaning - Merriam-Websterhttps://web.archive.org/web/20090411212640/http://www.lexum.umontreal.ca/ca_us/en/cus.1818.15.en.htmlChippewa Travellers - round danceSupport the show

“Our way of life is a collective. All Blackfoot people are one.” - Johnathon Red Gun (Siksika) In Blackfoot Territory, a powerful people is in relationship with a powerful place. At the Continental Divide, the snow-capped Rocky Mountains leap out from prairies that stretch out flat for what feels like forever. Rivers from Blackfoot Territory flow across much of North America, and the Blackfoot see their territory as the source of water for this vast continent. Spend time with people from the Blackfoot Confederacy who are resisting ongoing colonialism, awakening their culture, listening to elders, and regaining sovereignty of their land, language, and spirit. As Liz Fox (Kainai) shares, “Living your culture and wanting to preserve it; there's a lot of work that goes into it, and there's a lot of peace that comes from it.” In addition to Liz Fox, we're also honored to share the voices and stories of Doane Crow Shoe (Piikani), Rose Fox (Kainai), Johnathon Red Gun (Siksika), Tyson Running Wolf (Blackfeet Nation), and Lona Running Wolf (Blackfeet, Haida, Little Shell Creek.) There are four tribes within the Blackfoot Confederacy: Siksika, Kainai, Piikani, and Amskapi Piikani (commonly referred to as Blackfeet Nation.) This episode includes interviews and audio from the Wayfinders Circle film “Siksikaitsitapi,” which has been co-created with the Blackfoot Confederacy and directed by Bryan Gunnar Cole, with additional production support from Nils Cowan and Jacob Bearchum.  We're grateful for the collaboration on this story with the Blackfoot Confederacy, which is part of the Wayfinders Circle. Wayfinders Circle is a global network of Indigenous Peoples from around the world who work to strengthen self-determination in managing their lands and territories and maintain the cultural and spiritual continuity through intergenerational transmissions. It is a joint effort convened by the Pawanka Fund, World Union of Indigenous Spiritual Practitioners, and Nia Tero. Special thanks  to Nia Tero colleagues Mariana López, Marianna Olinger, Michael Painter, and David Rothschild. Host: Jessica Ramirez. Producer + Audio Mix: Jenny Asarnow: Story Editor: Jacob Bearchum.  Links: The Blackfoot Confederacy website + FacebookBlackfeet Eco Knowledge More Wayfinders Circle Collaborations:The Boat of Dreams: How the Achuar Embraced Solar Power The Omen Birds Still Sing in Sungai UtikTuhaymani'chi Pal Waniqa (The Water Flows Always) in the Mojave DesertSeedcast is a production of Nia Tero, a global nonprofit which supports Indigenous land guardianship around the world through policy, partnership, and storytelling initiatives.Enjoy the Seedcast podcast on the Nia Tero website, Apple Podcasts, Spotify, and your other favorite podcast platforms. Keep up with Seedcast on Instagram and use the hashtag #Seedcast.

On September 22, 1877, the Blackfoot Confederacy and the Crown executed Treaty 7, which established Reserve No. 148, the largest reserve in Canada. It is the home of the Kainai, or Blood Tribe. Under the Treaty, the size of the reserve was to be established through a formula promising “one square mile for each family of five persons, or in that proportion for larger and smaller families”. The Blood Tribe has long claimed that the actual size of its reserve did not accord with that promised by the Treaty and, in 1980, commenced an action in the Federal Court. For decades the action sat in abeyance. In 2016, the court held phase I of the trial of the action, for the purpose of receiving oral history evidence from aging members of the Blood Tribe. Phase II commenced in 2018 to hear fact and expert witness evidence, and to make a determination on liability. At the completion of phase II, the trial judge found that the Blood Tribe's claims were discoverable more than six years before the action was commenced in 1980 and, with the exception of a claim for breach of treaty, were therefore time-barred through the operation of The Limitation of Actions Act, R.S.A. 1970, c. 209 and s. 39 of the Federal Courts Act, R.S.C. 1985, c. F-7. The trial judge held that an action for breach of a treaty commitment could not be pursued in a Canadian court prior to the advent of s. 35 of the Constitution Act, 1982. Therefore, for the purposes of the limitations statute, time for a breach of treaty claim only began to run in 1982. The trial judge found that Canada was in breach of its treaty commitment, and that the size of the Reserve was understated by 162.5 square miles. The Crown appealed. The Federal Court of Appeal allowed the appeal and varied the Federal Court's judgment to state that all claims of the Blood Tribe were time-barred. Argued Date 2023-10-12 Keywords Aboriginal law - Treaty rights, Limitation of actions - Aboriginal law — Treaty rights — Treaty 7 — Limitation of actions — Breach of treaty as cause of action —Whether breach of treaty was actionable in Canadian courts prior to the coming into force of s. 35 of the Constitution Act, 1982 — Whether limitation periods for breach of treaty claims began to run prior to the passage of s. 35 — Limitation of Actions Act, R.S.A. 1970, c. 209; Federal Courts Act, R.S.C. 1985, c. F-7 . Notes (Federal) (Civil) (By Leave) Disclaimers This podcast is created as a public service to promote public access and awareness of the workings of Canada's highest court. It is not affiliated with or endorsed by the Court. The original version of this hearing may be found on the Supreme Court of Canada's website. The above case summary was prepared by the Office of the Registrar of the Supreme Court of Canada (Law Branch).

Sacred Science brings together Indigenous knowledge and western science to create opportunities for new solutions to environmental challenges, including issues that are important to Indigenous People.For this edition of Shift, I had the chance to sit with Alvin First Rider and talk about the Blood Tribe's Buffalo Restoration Project. We were joined by Emily Herdman from InnoTech Alberta and Brett Purdy from Alberta Innovates.Alvin is a member of the Káínawa, or Blood Tribe,  in southern Alberta. Extending into US territory, these lands form the traditional territory of the Blackfoot Confederacy. Alvin speaks about his nation's use western science alongside Indigenous Knowledge to bring buffalo back to their historical plains.We discuss the importance of restoring this iconic animal as part of an intertribal effort to restore the great plains ecosystem and to reclaim the traditions of the Indigenous peoples who have occupied these lands since time immemorial.The Sacred Science video series, developed in collaboration with Indigenous communities in Alberta, Alberta Innovates and InnoTech Alberta, tells the stories of how these communities are leveraging Indigenous knowledge in tandem with western science to tackle complex conservation and land management challenges that impact all of us and to preserve their cultures.These videos demonstrate successful collaboration between Indigenous communities and natural scientists that create meaningful impact and demonstrate our commitment to reconciliation, particularly in the natural sciences.  You can see all three videos here. BiosAlvin First Rider, Environmental Technician, Blood Tribe Land Management Alvin is a member of the Blood Tribe of Southern Alberta and a descendant of the Blackfeet Nation in Montana both of the Blackfoot Confederacy. Alvin works as a environmental technician with Blood Tribe Land management. He's been an advocate for the voiceless flora and fauna of Blackfoot Territory, and for traditional use land management practice such as bison, cultural burning, beaver restoration from a Blackfoot perspective. Emily Herdman, Technical Lead, InnoTech AlbertaEmily is the Supervisor of Integration and Sector Alignment for the Environmental Services division at InnoTech Alberta. She supports project development and implementation in Environmental Impacts and Biodiversity Monitoring, while also nurturing strong relationships with key partners and progressing strategic planning for priority areas.Bringing the right people together to solve complex client problems is what Emily enjoys most about her job. Her projects have included Indigenous communities, industry, academic, government, and regulators, reflecting her broad network and focus on collaborative approaches to achieve meaningful outcomes.Brett Purdy, Executive Director of Environmental Innovation, Alberta InnovatesBrett is the Executive Director of Environmental Innovation at Alberta Innovates. In this position, Brett works with a talented team responsible for a supporting research and innovation in the areas of integrated land management, restoration and reclamation, climate adaptation and sustainable water resource management. Brett has worked in government and academic institutions as a reclamation research scientist, and has conducted research in reclamation, forest ecology, conservation biology, and population genetics and taught university courses in forestry and conservation. Shift by Alberta Innovates focuses on the people, businesses and organizations that are contributing to Alberta's strong tech ecosystem.

Reimagining Workwear: Innovations for Professional Women - Emma MayHave you ever heard these myths about professional dressing for women? Myth 1: Women can only be taken seriously in the workplace if they wear formal suits. Myth 2: Women should always wear heels to appear more professional. Myth 3: Women have fewer options when it comes to professional attire compared to men. In this episode, our guest Emma May will debunk these myths and provide practical solutions for professional dressing, empowering working women to feel confident and comfortable in their clothing choices.My special guest is Emma MayTaking the road less traveled comes easily to Emma May. Starting her career as a corporate lawyer, Emma diversified into real estate, establishing Charles Real Estate with its unique value proposition. Progressing further, she became the director for the Office of the Premier in Southern Alberta. However, it was her exceptional sense of style and fondness for comfort that led to the creation of SophieGrace CA, a game-changing fashion brand. Emma's path demonstrates that the diversity of experience can, indeed, lead to remarkable innovation.I really wanted to make a solution that's super easy for you so that if you are not as into fashion as I am, you can just go into your closet and not actually have to think about it. And there will be no brain damage for you at 7 a.m. - Emma MayIn this episode, you will be able to:Uncover the obstacles faced by women in terms of professional attire.Recognize the significance of quality and the right fit in women's workwear.Gain insights into the importance of inclusivity and wider size range in the fashion industry.Discern the ideal lightweight fabric for travel-friendly suits.Absorb facilitative strategies for fundraising and networking with established experts as a female entrepreneur.Uncover obstacles in professional attire The episode delves into the complexities of professional dressing for women, highlighting the numerous expectations and judgments that surround their appearance. Excessive scrutiny can lead to stress over outfit choices, potentially undermining confidence. By acknowledging these obstacles, the goal is to better understand these challenges and conversations about solutions.The resources mentioned in this episode are:Visit the Sophie Grace CA website to explore their digitally native fashion brands.Follow Sophie Grace CA on Instagram for the latest updates and fashion inspiration.Subscribe to Sophie Grace CA's newsletter for exclusive offers and promotions.Shop the Navy on Navy ensembles and mix and match separates on the Sophie Grace CA website.Connect with Emma May on LinkedIn to learn more about her journey and professional experiences.Check out Charles Real Estate, Emma May's real estate brokerage, for professional and beautiful marketing services.Learn more about Emma May's work in policy and community development by researching her involvement in flood response and government roles.Explore the Calgary Petroleum Club and its history of connecting business leaders in Calgary since 1948.Take a moment to acknowledge and learn about the traditional territories of the Blackfoot Confederacy and other Indigenous nations in the Treaty Seven region of southern Alberta.Stay tuned for more episodes of the Back to Business podcast featuring insightful and inspiring conversations with Calgary's industry leaders, entrepreneurs, and philanthropists.visit www.calpeteclub.com for information on our next networking and membership opportunities.https://calpeteclub.com/https://www.facebook.com/https://www.facebook.com/calpeteclubhttps://www.linkedin.com/https://www.linkedin.com/in/calgary-petroleum-club-3a5868117/https://www.youtube.com/https://www.youtube.com/user/calpeteclubhttps://www.youtube.com/https://www.youtube.com/user/calpeteclubhttps://www.twitter.com/https://twitter.com/calpeteclub

CW: End of life care and distressDr. T and the Truth Fairy welcome Michelle Gagnon, a registered nurse with a background in medical assistance in dying. She is currently pursuing her PhD at the University of British Columbia where her research focuses on ethics, therapeutic psychedelics, and health care practices, specifically where they intersect. Michelle shares a wealth of health care experience and knowledge with Dr. T and Truth Fairy. Michelle's masters' research examined moral distress among intensive care nurses losing patients. She explains what moral distress encompasses and how she is researching the potential for psychedelics to help treat folks struggling with it. Dr. T shares a related personal experience that lends perspective to what Michelle is exploring.In conversation with Michelle Gagnon, Dr. T and Truth Fairy learn about Michelle's work with non-profit association TheraPsil, her hopes for the legalization of psychedelics like psilocybin for medical use, the limits of the current health care structure, and how ethics must factor into every aspect of research and practice. There is a lot of insightful information imparted about Canadian research into psychedelics and the individuality of approach necessitated by each person's reaction to medicines in this episode. “I think sometimes with psychedelics as it's framed now, there's a lot of excitement about it and sometimes we can get lost in the hype that this could change things drastically. And it could, but it's not an easy cure, like you said, it's not necessarily even a cure or an assist for everybody. It's not right for everyone. It's just the way I kind of see it is it's another potential tool under our umbrella of other tools. And it's so unique in so many ways. And I think it is, like you mentioned, disrupting potentially a lot of the way we do things, which is exciting.” -  Michelle GagnonAbout Michelle Gagnon, RN:Michelle Gagnon is a registered nurse with a background in emergency critical care and medical assistance in dying. As a by-product of her master's research, which focused on moral distress in pediatric critical care nurses related to the death and dying of child patients, Michelle became interested in the use of psychedelic medicine for distress. She is currently a PhD student at the University of British Columbia with a research focus on the intersection of ethics, therapeutic psychedelics and health care practices. Michelle worked for nonprofit TheraPsil to support Canadians seeking access for medical psilocybin through Health Canada. She also spends time volunteering with the Psychedelic Association of Canada's Ethics Working Group to draft and disseminate articles related to pressing ethical topics in the psychedelic field. In her free time, Michelle is an avid baker and enjoys reading mystery and fantasy. Through mud and snow she enjoys mountain biking the trails where she lives in the traditional territories of the Blackfoot Confederacy, the Tsuut'ina, the Stoney Nakoda nations and the Metis Nation, and all who make their homes in the treaty seven region of Southern Alberta.Resources discussed in this episode:Michelle Gagnon on MediumTheraPsilPsychedelic Association of Canada---Punk Therapy: website |email

Episode No. 598 features artist Faye HeavyShield and curator Glenn Phillips. The Pulitzer Arts Foundation in Saint Louis is presenting "Faye HeavyShield: Confluences," a career-spanning presentation of HeavyShield's work that includes drawings, sculptures and installations, and two commissions that engage the landscapes and histories of the Saint Louis region. HeavyShield's spare, often minimal vocabulary and use of modest materials often addresses land, traditional Kainai stories, and HeavyShield's experiences in the residential school system. The exhibition, which was curated by Tamara Schenkenberg, will be on view through August 6. A member of the Kainai (Blood) Nation, part of the Blackfoot Confederacy, Heavyshield lives and works in the foothills of southern Alberta. Phillips discusses "Barbara T. Smith: The Way to Be," a presentation of work from the first 50 years of Smith's career (1931-81). Phillips co-curated the exhibition with Pietro Rigolo. It's on view at the Getty Research Institute in Los Angeles through July 16. Smith is a pioneering second-wave feminist artist whose work addressed the seemingly limited options available to women from Smith's class and racial background. Phillips worked with Smith to present the exhibition in her own voice, which coincides with the Getty's publication of Smith's memoir, "The Way to Be: A Memoir." Amazon and Bookshop offer it for $24-46.

The first U.S. solo exhibition by Faye HeavyShield invokes the confluence of the Mississippi and Missouri rivers, and the Mississippian mound building culture. She is a member of the Blackfoot Confederacy from the Kanai Nation in Alberta.

In this week's episode Austin and Ulysses discuss the ICONIQUE SCIENTIST  Ed Smith and his contributions to the video game industry as an electrical engineer. For the DEFENCE, we chat about artificial intelligence and the latest app fad Lensa AI. We round out the episode with SCIENTIFIC NOMENCLATURE by soldering some computer engineering drag names and QUEER RANTING about being queer during the holidays. ----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. Given the inaction of the Winnipeg police department in the searching of the landfill where they know bodies of Indigenous women were placed in after being murdered. Please contact the Winnipeg police department and demand they search the Brady Road landfill. We have also posted a link to mutual aid requests to help out during this holiday season.Winnipeg police department - https://legacy.winnipeg.ca/police/  Mutual aid requests - https://docs.google.com/document/d/1cWXDfZjyVALJFdEHj2aAYCw1hFbLYxsApFOW-iWwMSc/mobilebasic Calgary Counselling and Therapy - https://calgarycounselling.com/Talk Suicide Canada toll-free hotline (24/7) - 1-833-456-4566-----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueeryTik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.comEditing done by Austin AshbaughTitle background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

In this week's episode Austin and Ulysses discuss the ICONIQUE SCIENTIST  Marie Curie and her work on isolating plutonium and radium to revolutionize physics and chemistry. For the DEFENCE, we chat about radiology - the good, the bad, and the Chernobyl. We round out the episode with SCIENTIFIC NOMENCLATURE by adapting some evolution-based drag names and QUEER RANTING about Gun violence and the queer community. ----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. Given the recent tragedy happening at club Q in Colorado, we wanted to highlight resources to help support victims families and those who were affected - please consider donating to these causes. Colorado healing fund - https://www.gofundme.com/f/victims-of-club-q-colorado-springs-mass-shootingClub Q #stophate fund - https://www.gofundme.com/f/support-for-the-club-q-families-and-survivors OnePulse Foundation - https://onepulsefoundation.org/ Calgary Counselling and Therapy - https://calgarycounselling.com/Talk Suicide Canada toll-free hotline (24/7) - 1-833-456-4566-----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueeryTik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.comEditing done by Austin AshbaughTitle background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

In this week's episode Austin and Ulysses discuss the ICONIQUE SCIENTIST  Svante Pääbo and he received the Nobel Peace Prize in physiology and medicine for researching the evolution of hominins. For the DEFENCE, we chat about Pokémon and how theories of evolution are or are not applied. We round out the episode with SCIENTIFIC NOMENCLATURE by adapting some evolution-based drag names and QUEER RANTING about twitter again - our timing could not have been better. We will be suspending queery submissions until our next season! Thanks to all who submitted!----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. This week we wanted to highlight Walls Down Collective - which is the new organization associated with Bear Clan patrol YYC. Follow the below links to see how you can help out! Walls Down Collective LinkTree - https://linktr.ee/wallsdowncollectivePlease also check out Freddie for more information on HIV/AIDS  and preventative measures. Freddie website - https://www.gofreddie.com/ -----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueeryTik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.comEditing done by Austin AshbaughTitle background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

Episode 496 also includes an E.W. Essay titled "Sage Bush." We share a piece titled "Plastic: A Personal History" by Elizabeth Bradfield published in the September 2022 issue of the Sun Magazine. We have an E.W. Poem called "500 Years." Our music this go round is provided by these wonderful artists: Thelonious Monk, Reuben and the Dark featuring the Bullhorn Singers, the Blackfoot Confederacy, Joanne Shenandoah, Link Wray, Fawn Wood, Branford Marsalis and Terence Blanchard. Commercial Free, Small Batch Radio Crafted in the West Mountains of Northeastern Pennsylvania... Heard All Over The World. Tell Your Friends and Neighbors.

In this week's episode Austin and Ulysses discuss the ICONIQUE SCIENTIST  Chien-Shiung Wu and how she contributed to the manhattan project and our current knowledge of quantum physics. For the DEFENCE, we chat about the recent nobel peace prize in physics - including how our brains cease to exist now. We round out the episode with SCIENTIFIC NOMENCLATURE by postulating some physics based drag names and QUEER RANTING about music. No queery this week because nobody submitted any - again :(Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 ----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. This week we wanted to highlight the LGBT purge Fund - which is an organization that helps ensure queer folks traumatized by army experiences can get the help they need. LGBT Purge Fund - https://lgbtpurgefund.com/Please also check out Freddie for more information on HIV/AIDS  and preventative measures. Freddie website - https://www.gofreddie.com/ -----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueeryTik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.comEditing done by Austin AshbaughTitle background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

We're back with another exciting panel featuring some of my fellow colleagues in the field of Narrative Practices. This all-star line-up includes Narrative Therapist Emily Bostrom, Narrative Social Worker Sarah Houston, and writer and Narrative Practitioner Andrea Wilson. Together, we discuss the power of language in our lives, and how to give that power back to the people we work with. Emily Bostrom loves people and their stories. She lives in western Canada surrounded by forest, rivers and lakes. Her website is www.innergravity.ca Sarah Houston lives with her partner and two sons in Calgary, Alberta, Canada.  The traditional custodians of this beautiful land were the nations that make up the Blackfoot Confederacy.  She is a registered Social Worker and current student in the Masters of Narrative Therapy and Community Work program. She is interested in opportunities to make space for voices with lived experience and the power of collective documents.   In summer 2022, Andrea Wilson was the narrative therapist in residence for TendHer, a program of mental resilience for 1000+ women across Iowa. She recently taught an Iowa Writers' House workshop on Narrative therapy and memoir writing with famed memoirist, Hope Edelman. If you've been enjoying this podcast, please consider rating and reviewing us on Apple Podcasts. All Things Narrative is a personal development company that empowers people through storytelling. Want to learn how to tell your story in ways that inspire you and others to live more meaningfully? Visit allthingsnarrative.com to book a personal development workshop for your group or get a FREE consultation for our coaching program. You can also reach Derrick personally at: derrick@allthingsnarrative.com.  Like us on Facebook Follow us on Instagram Read my Film Diary (including reviews and rankings) on Letterboxd

In this week's episode Austin and Ulysses discuss the ICONIQUE SCIENTIST  Sarah Josephine Baker and she increased hygiene and reduced child mortality in New York. For the DEFENCE, we chat about real zombies - including Cordyceps fungus and psychadelic bath salts. We round out the episode with SCIENTIFIC NOMENCLATURE by growing some fungus and drug related drag names and QUEER RANTING about halloween season and queer culture. No queery this week because nobody submitted any - again :(Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 ----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. This week we wanted to highlight Camp FYREFLY - which helps young queer and trans folks develop leadership skills across Canada. Follow the below links to see how you can help out! Camp Fyrefly main website - https://www.ualberta.ca/camp-fyrefly/index.htmlPlease also check out Freddie for more information on HIV/AIDS  and preventative measures. Freddie website - https://www.gofreddie.com/ -----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueeryTik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.comEditing done by Austin AshbaughTitle background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

In this week's episode Austin and Ulysses discuss the ICONIQUE SCIENTIST  Jacinto Convit and how he contributed to the preventative vaccine for Leprosy. For the DEFENCE, we chat about the black death. We round out the episode with SCIENTIFIC NOMENCLATURE by biopsying some disease and plague related drag names, QUEER RANTING about halloween season and queer culture. No queery this week because nobody submitted any :(Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 ----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. This week we wanted to discuss the civil strife in Iran and highlight resources to help folks in need. Follow the below links to see how you can help out! Website supporting justice for victims on the PS752 flight - https://www.ps752justice.com/Please also check out Freddie for more information on HIV/AIDS  and preventative measures. Freddie website - https://www.gofreddie.com/ -----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueeryTik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.comEditing done by Austin AshbaughTitle background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

In this week's episode Austin and Ulysses discuss the ICONIQUE SCIENTIST  Rosalind Franklin and how her results were stolen by white men - surprising we know. For the DEFENCE, we chat about wildlife forensics. We round out the episode with SCIENTIFIC NOMENCLATURE by synthesizing some biochemistry based drag names, QUEER RANTING about dating, and lastly discussing the submitted QUEERY asking when we knew we were queer.Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 ----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. This week we highlight SkippingStone which is a resource for trans folks and the people in their lives - send them some love / money if you can ! Skipping Stone main site - https://www.skippingstone.ca/Get involved with Skipping Stone - https://www.skippingstone.ca/get-involvedPlease also check out Freddie for more information on HIV/AIDS  and preventative measures. Freddie website - https://www.gofreddie.com/ -----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueeryTik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.comEditing done by Austin AshbaughTitle background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

In this week's episode Austin and Ulysses discuss the rumoured ICONIQUE SCIENTIST  Leonardo Da Vinci and his hypothesized queerness. For the DEFENCE, we chat about Bio-inspired Design and give a few examples. We round out the episode with SCIENTIFIC NOMENCLATURE by designing some architecture/physics based drag names, QUEER RANTING about performative allyship, and lastly discussing the submitted QUEERY asking for tips about academic writing!Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 Correction - We thought this episode would be released during Calgary Pride and it's actually after----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. One community pillar we would like to highlight is Good Neighbour - send them some love / money if you can !  Good Neighbor's Instagram - https://www.instagram.com/goodneighbouryyc/?hl=enGood Neighbor's LinkTree - https://linktr.ee/goodneighbouryycPlease also check out Freddie for more information on HIV and HIV prevention. Freddie website - https://www.gofreddie.com/ -----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueeryTik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.comEditing done by Austin AshbaughTitle background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

In this week's episode Austin and Ulysses discuss the ICONIQUE  Henrietta Lacks and the ethics around tissue collection in medical science. For the DEFENCE, we chat about how monkeypox is not an STI and go over the history of the virus. We round out the episode with SCIENTIFIC NOMENCLATURE by diagnosing medicinal inspired drag names, QUEER RANTING about sex education, and lastly discussing the submitted QUEERY asking for tips about entering an undergraduate degree!Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 -----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. One community pillar we would like to highlight is Inclusive Canada - send them some love / money if you can ! Main website for Inclusive Canada - https://www.inclusivecanada.org/ Donation website for Inclusive Canada - https://www.inclusivecanada.org/support Please also check out Freddie for more information on HIV and HIV prevention. Freddie website - https://www.gofreddie.com/ -----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueeryTik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.comEditing done by Austin AshbaughTitle background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

In this week's episode Austin and Ulysses discuss the ICONIQUE SCIENTISTS Dorothy Vaughn, Katherine Johnson, and Mary Jackson and their astronomical contributions to NASA. For the DEFENCE, we chat about space exploration and the new James Webb Telescope Photos. We round out the episode with SCIENTIFIC NOMENCLATURE by calculating trajectories for more astronomy inspired drag names, QUEER RANTING about queer-baiting/queer media, and lastly discussing the submitted QUEERY asking how to look into joining a research lab. Join us back here in the third week of august to discuss Henrietta Lacks along with virology!Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 -----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. One community member in Calgary has showed with example how to support and uplift important voices - Taylor McNallie - send her some love! Taylor's LinktreePlease also check out Freddie for more information on HIV and HIV prevention. Freddie website - https://www.gofreddie.com/ -----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueeryTik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.com Editing done by Carter Potts and Austin AshbaughEmail - pottsdrummer@gmail.com Twitter - @Carter_Potts_97Title background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

In this week's episode Austin and Ulysses discuss the ICONIQUE SCIENTIST Charles Turner and their contributions to entomology. For the DEFENCE, we chat about how Darwin was a b***h and Wallace deserved more recognition. We round out the episode with SCIENTIFIC NOMENCLATURE by spinning some entomology/arachnology inspired drag names, QUEER RANTING about twitter, and lastly discussing the submitted QUEERY asking how to balance academia and a social life. Join us back here in the first week of august to discuss Katherine Johnson, Dorothy Vaughan, and Mary Jackson along with space exploration!Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 -----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. Given the overturning of Roe Vs. Wade in the states, we would like to highlight the Indigenous Women Rising organization. IWR main websiteForm to receive funds for access to a safe abortionDonations for IWRPlease also check out Freddie for more information on HIV and HIV prevention. Freddie website - https://www.gofreddie.com/ -----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueeryTik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.com Title background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

In this week's episode Austin and Ulysses discuss the ICONIQUE SCIENTIST Mary Anning and their contributions to marine paleontology. For the DEFENCE, we chat about De-extinction considering the release of Jurassic World - Dominion. We round out the episode with SCIENTIFIC NOMENCLATURE by chiseling at paleontology/geology inspired drag names, QUEER RANTING about the florida bill to ban children from drag shows, and lastly discussing the submitted QUEERY asking how to take academic feedback without getting hurt personally. Join us back here in the third week of July to discuss Dr. Charles Turner and the other side of the origin of species!Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 -----------------------We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. Given the overturning of Roe Vs. Wade in the states, we would like to highlight the National Abortion federation (NAF). NAF main websiteNAF Hotline for those in needMemberships / DonationsPlease also check out Freddie for more information on HIV and HIV prevention. Freddie website - https://www.gofreddie.com/ -----------------------Follow our socials, download, and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueery Tik Tok - @queernqueeryAustin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUms-----------------------Logo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.com Title background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

We joined Cowboy Smithx backstage at Inventures 2022 just prior to his panel #T7NFT Building Community in the Arts: Utilizing Blockchain Technology to Boost the Creative Economies.The #T7NFT (Treaty 7 Non-Fungible Token) program is a project led by NexusVerseYYC, who Cowboy was onsite representing. Cowboy also took the opportunity to talk about the role of identity understanding and the role of Indigenous culture in Alberta's innovation ecosystem. "So going all the way back to that inception story, one thing that I don't see enough Treaty 7 people or Treaty 6, if it's Edmonton, I don't see people owning that identity, flexing the spirit and intent of that treaty, which was in our language is  [listen to recording]. In Cree, up in Treaty 6, it's [listen to recording] and it's this coming together and innovating and coming up with resources, knowledge, understanding of the land and understanding of the landscape and projecting into the future. Coming up with an alignment of intention that will help us carve identity and help every sector thrive. And if I can get all these tech sectors and agriculture, oil and gas, on that same page, that's one of my life's missions. We're going to do everything we can, including, make NFTS. "BioCowboy Smithx is a Blackfoot filmmaker from the Piikani Nation and Kainai Nation in Southern Alberta. He has acted in, co-produced, and directed short films and music videos. His best known work is a full feature documentary co-produced with Chris Hsiung called, Elder in the Making, a film about reconciliation between non-Aboriginal and Aboriginal Peoples in Canada.

In this week's episode Austin and Ulysses are continuing pride month by discussing the ICONIQUE SCIENTIST Sally Ride and their contributions to the space program and science education. For the DEFENCE, we chat about sexual dimorphism, sex roles and sex role reversal, and how sexual selection is based in dated heterocentric ideals. We round out the episode with SCIENTIFIC NOMENCLATURE by stargazing to create astronomy (and astrology) inspired drag names, QUEER RANTING about the stigmas and stereotypes in the queer community, and lastly discussing the submitted QUEERY asking “Should I choose where I go to grad school based on whether I think the location is cool or not. Is that smart?”. Join us back here in at the start of July for the next episode discussing Mary Anning and De-extinction!Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. This week we would like to highlight the Aboriginal Friendship Center of Calgary.  This is another community-based organization dedicated to providing resources to Indigenous folks. Check out the link below for more information. Aboriginal Friendship Center of Calgary - https://www.afccalgary.org/Please also check out Freddie for more information on HIV and HIV prevention. Freddie website - https://www.gofreddie.com/ Follow our socials and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueery Austin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUmsLogo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.com Title background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

Kathleen hopes to illuminate the ongoing colonial agenda and its extension into COVID-19 and public health relations. Particularly, she will focus on how anti-mask groups- who refer to themselves as Freedom Fighters have interacted with formal institutions like public health, and vice versa, to create expendable populations during the COVID-19 pandemic. She hopes to demonstrate how Freedom Fighters and public health alike perpetuate colonialism through a new arena of the COVID-19 pandemic. This will provide a perspective critical of both public health and groups like Freedom Fighters' role in the erasure of lives and ways of knowing. Most importantly, this presentation will ask viewers to reflect upon their positions in society and locate how they may contribute to colonialism knowingly or unknowingly. Speaker:   Kathleen Mah                 Kathleen Mah is a recent graduate of the University of Lethbridge with her BA in Anthropology and a minor in Women and Gender Studies. She originally comes from Calgary Alberta, but has made a home in Lethbridge for the past five years. Her research is based around drawing attention to, and fostering conversations around structural violence. Her focus is on critical public health and anti-masking groups, known as Freedom Fighters. Kathleen plans on continuing her work within medical anthropology at Carleton University in the fall as she enters the masters of arts program there. Kathleen locates herself as a settler on Treaty 7 territory, Métis Nation Region III, and Blackfoot Confederacy. She wishes to pay respect to these peoples, past, present, and future and hopes to continue to learn from these peoples.

is a historic collective name for linguistically related groups that make up the Blackfoot or Blackfeet people: the Siksika "Blackfoot" the Kainai or Blood "Many Chiefs" and two sections of the Peigan or Piikani "Splotchy Robe" the Northern Piikani and the Southern Piikani Have Broader definitions include groups such as the Sarcee and Gros Ventre who spoke quite different languages but allied with or joined the Blackfoot Confederacy.

On the first EVER episode of putting the queer in queery, Austin and Ulysses are jumping right into pride month by discussing the note-able ICONIQUE SCIENTIST Alan Turing and his contributions to ending the second world war. For the DEFENCE, we chat about same sex behaviour (SSB) in animals, SSB in evolutionary theory, and the so-called “Gay Gene”. We round out the episode by computing some computer science inspired drag names, talking all things “Heartstopper”, and lastly discussing the submitted queery asking “What are the chances of twins being gay?”We want to acknowledge that we are researching, recording, and editing this podcast on the traditional territories of the people of the Treaty 7 region in Southern Alberta, which includes the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), as well as the Tsuut'ina First Nation, and the Stoney Nakoda (including the Chiniki, Bearspaw, and Wesley First Nations).  The city of Calgary is also home to Métis Nation of Alberta, Region 3.  As biologists, we rely on knowledge pertaining to the land to understand energy flow - Indigenous folks have realized this long before modern biology. It is therefore critical to acknowledge the traditional knowledge, methods, and caretaking of Indigenous peoples towards the land. We encourage the support and exchange of resources designed to help reduce systemic inequities in academia and society in general. We would like to highlight the Bear Clan Patrol (YYC). This is a community-based organization dedicated to providing safety, support, and crime prevention to equity-deserving groups in Calgary. Please call Bear Clan Patrol YYC (24/7 hotline below) as opposed to other law enforcement to prevent unwarranted police violence. Hotline # (24/7 police alternative) - 403 - 608 - 2401Instagram - @bearclanpatrolcalgary Follow our socials and rate us as ⭐⭐⭐⭐⭐ on whatever streaming service you use to listen! It helps us grow the pod and allows us to spend more time on generating content :)Submit your queeries here ! - https://forms.gle/m9JSKcHnHFgkomwz7 Podcast socialsInstagram - @queernqueeryTwitter - @QueerNQueery Austin AshbaughInstagram - @austinjashbaughTwitter - @aus10ashUlysses ShivjiInstagram - @u_shivyTwitter - @EcologyUmsLogo done by Chase AshbaughEmail - chaseashbaughmedia@gmail.com Title background music by - Alexi Action- I Wanna Feel*Please note that this is a personal podcast and does not necessarily reflect the views or opinions of the university, lab groups, or employers that Austin and Ulysses are associated with. All opinions are our own unless otherwise explicitly stated. 

Hey friends, I am getting into a bit of a spring podcasting groove and it's an honour to tell you a bit more about my beautiful guest Chase McMurren. Talking to him gave me so much to think and giggle about as well as a wave of comfort and inspiration. I hope you'll love this conversation as much as I did! Here is some of what we talked about:  Meeting grief and heart ache with gentleness Supporting our artist hearts Caring for our elders  Hot beverage as everyday rituals Slowing down to real delight   Chase Everett McMurren [he & him & his] is of Michif, Celtic, French and Ukrainian descent. Originally from Southern Alberta on traditional Blackfoot Confederacy territory, he's been living in Tkarón:to | GichiKiiwenging for years | Toronto. His clan is the Turtle and his spirit name is Water Song Medicine Keeper. Chase is a harp-playing, home-visiting physician for long-living elders, and an integrative psychotherapist for artists. He is the Theme Lead for Indigenous Health in the MD Program and Assistant Professor in the Department of Family and Community Medicine within the Temerty Faculty of Medicine at the University of Toronto. Chase is a certified practitioner of Deirdre Fay's Becoming Safely Embodied (BSE) approach. He serves as an Assessor and Clinical Supervisor for the College of Physicians and Surgeons of Ontario, and also provides supervision in the Psychotherapy Training Program offered through the Medical Psychotherapy Association Canada (MDPAC). Chase is training as a Nâtawihôwêw* [not-a-way-who-ee-oo], or Medicine Man (*in Michif) and is a senior student of the Hakomi Method.   drchase.ca  chase@drchase.ca    Here's the Megan Devine grief support video: https://www.youtube.com/watch?v=l2zLCCRT-nE   Here's a link to Angela Lansbury singing “Everthing's Coming Up Roses”: https://www.youtube.com/watch?v=F1znyr0QQGE    The free upcoming virtual business retreat: https://pinkwellstudio.com/free-virtual-spring-retreat/ The Creative Nature Coven: https://www.yarrowmagdalena.com/creative-nature-coven/

There are many opinions on what is best practice when it comes to dealing with the serious addiction crises that is prevalent in today's society and certainly Lethbridge is no exception. However, most people agree that the “Four Pillars” approach, harm reduction, prevention, treatment and enforcement, generally gives best outcomes. Many reasons can be attributed to addiction, but homelessness and personal trauma are very often the main causes. The speaker will describe his Residential School trauma, his addiction struggle and eventual recovery. He will also talk about the benefits of helping others who struggle with addiction and his establishment of the organization, Kii Mah Pii Pii Tsin (Kindness to Others) Renewal and Healing Centre. The mandate of Kii Mah Pii Pii Tsin is to support and advocate for the at-risk and vulnerable members of our community. The goal is to create specialized healing in trauma, grief, suicide intervention and also have a cultural component to the program, possibly at a facility located on Blackfoot Confederacy territory.   Speaker: Alvin Mills In his youth, Blood Tribe member Alvin Mills was a gifted athlete as a boxer and playing multiple sports at a high enough level to earn a basketball scholarship. But it wasn't his athleticism that would come to define the course of his life as may have been expected, it was his troublesome relationship with alcohol and drugs that took him to where he is today. Alvin is a survivor of Residential School and has struggled most of his adult years with addiction.    Alvin was incarcerated for periods of his life as he was unable to deal with the issues and trauma from Residential School that he had buried inside for so long. Finally, after someone stabbed him in the throat, Alvin entered treatment and began to work on the decades long internal trauma and grief to finally come to terms with it. He admits he still struggles, but has now found new purpose in life by helping others.

In this episode, I speak with mother, activist and founder of  Niitsítapi Water Protectors, Latasha Calf Robe. Latasha shares her story as to what it means to be a Blackfoot mother and woman. We examine how motherhood can be fierce. Motherhood can be empowering. Motherhood can be a push for activism. Latasha also shares with us her work behind the Niitsítapi Water Protectors and provides guidance for mothers who want to see positive change in their communities for their children but might not be sure where to start. About Latasha Calf Robe:Latasha Calf Robe is from the Kainaiwa First Nation and a member of the Blackfoot Confederacy. She is the founder and co-lead of the Niitsítapi Water Protectors (NWP) a grassroots collective of Niitsítapi water and land protectors. It was formed in response to the threat of recent coal development projects within Blackfoot traditional territory.Latasha holds a business degree from Mt. Royal University with a focus on Entrepreneurship & Social Innovation. Latasha currently works as the program manager for 'Map the System Canada,' a global competition that asks students and educators to think differently about social and environmental change. Latasha has also worked as an Indigenous Prosperity Builder for the Institute of Community Prosperity as well as Organizer / Facilitator of Niitsítapi Resiliency and Empowerment Discussion Group. And she was the recipient of the 2017 Calgary Aboriginal Youth Achievement Award.Latasha is from a family of  storytellers, her father was a well known storyteller and Latasha continues the tradition. Her book, Niitsippooktsistaanitsi (My Braids), is about Siipisaahkomaapi (Night Boy)—a traditional Blackfoot boy. In this story, he shares his world with his family, and the meaning and gifts of his three braids.Latasha is a mother of three beautiful Blackfoot children who she raises with her partner. Follow/Support Niitsítapi Water Protectors:Web: www.niitsitapiwaterprotectors.comIG: @niitsitapiwaterprotectorsTwitter: @NiitsitapiWaterFacebook: https://www.facebook.com/NiitsitapiWaterProtectors

Join our host Kyle Gould for our coverage of What If…? Discord: https://discord.gg/qJFRt6V Twitter: https://twitter.com/WTForcemedia Website: https://Whattheforce.ca Land Acknowledgement: This show and podcast, associated with oral traditions is produced in Calgary Alberta Canada and in the spirit of reconciliation, we acknowledge that we live, work and play on the traditional territories of the Blackfoot Confederacy […]

Join our host Kyle Gould for our coverage of What If…? Discord: https://discord.gg/qJFRt6V Twitter: https://twitter.com/WTForcemedia Website: https://Whattheforce.ca Land Acknowledgement: This show and podcast, associated with oral traditions is produced in Calgary Alberta Canada and in the spirit of reconciliation, we acknowledge that we live, work and play on the traditional territories of the Blackfoot Confederacy […]

In this episode Anne Marie is doing something a little bit different. You may recall that she  interviewed her great nephew Finley for Armchair Historian's New Year's 2021 episode. If you haven't done so we highly recommend listening to that episode (it's one of our favorites) Well Finley and Anne Marie talked about a lot of things, some of which did not make into the final cut. In this installment of Armchair Historians we share one of the sidebar conversations they had from that interview about Finley's favorite history in the form of a mini episode. One of the reasons we love to interview kids about history is the very unique way in which they relate to the historical characters and events. Who does the child cast as the hero and who does he cast as the villain? We believe the way we view the world and ourselves are evident in the way we tell the story of our history, children are no exception.Resources for Blackfoot TribeBlackfeet Nation Website: https://blackfeetnation.comBlackfoot Confederacy Wikipedia: https://en.wikipedia.org/wiki/Blackfoot_ConfederacyLittle Blaze: This is all I could find on Little Blaze: https://catalogue.nla.gov.au/Record/5444896Support Armchair Historians:Patreon: https://www.patreon.com/armchairhistoriansKo-fi: https://ko-fi.com/belgiumrabbitproductionsSupport the show (https://www.patreon.com/armchairhistorians)

Join our host Kyle Gould for our coverage of What If…? Discord: https://discord.gg/qJFRt6V Twitter: https://twitter.com/WTForcemedia Website: https://Whattheforce.ca Land Acknowledgement: This show and podcast, associated with oral traditions is produced in Calgary Alberta Canada and in the spirit of reconciliation, we acknowledge that we live, work and play on the traditional territories of the Blackfoot Confederacy […]

Join our host Kyle Gould for our coverage of What If…? Discord: https://discord.gg/qJFRt6V Twitter: https://twitter.com/WTForcemedia Website: https://Whattheforce.ca Land Acknowledgement: This show and podcast, associated with oral traditions is produced in Calgary Alberta Canada and in the spirit of reconciliation, we acknowledge that we live, work and play on the traditional territories of the Blackfoot Confederacy […]

The Brand is Female Studios just launched a new podcast called Maple Popcorn, and this episode features a conversation our host, Marriska Fernandes, had with Canadian Indigenous filmmakers Tracey Deer and Elle-Máijá Tailfeathers.In this episode of Maple Popcorn, the two women bravely sharing their vulnerabilities, addressing both their careers and the personal struggles they continue to experience as Indigenous women in Canada. Tracey was born and raised in the Mohawk community of Kahnawake, Quebec. She is an award-winning television director and filmmaker, and her television show Mohawk Girls was nominated for four Canadian Screen Awards. Her recent coming-of-age feature-length film Beans debuted at TIFF and screened at the Berlin Film Festival, and picked up the John Dunning Best First Feature Film Award and Best Motion Picture at this year's Canadian Screen Awards. Elle-Máijá is a member of the Kainai First Nation (Blood Tribe, Blackfoot Confederacy) as well as Sámi from Norway. In 2020, Elle-Máijá and co-director Katherine Hepburn won the Canadian Screen Award for Directorial Achievement and Best Original Screenplay for The Body Remembers When the World Broke Open. Her recent documentary Kímmapiiyipitssini – the Meaning of Empathy, won her the Colin Low Award for Best Canadian Director. Tune in to this episode and hear the duo discuss the importance of truth in their filmmaking, and the duty they feel they have to tell stories that reflect their communities' unique experiences.Trigger warning: this episode was recorded just a few days after the tragic discovery of a mass grave containing children's remains at the site of a former Residential School in Kamloops, British Columbia.Maple Popcorn is a podcast hosted by Marriska Fernandes, produced by The Brand is Female and powered by Telefilm Canada.This season of the Brand is Female is brought to you by TD Women Entrepreneurs.————Visit: TBIF: thebrandisfemale.com //TD Women Entrepreneurs: td.com/ca/en/business-banking/small-business/women-in-business //Follow us on Instagram: instagram.com/thebrandisfemale

In this episode, we are joined by two impressive filmmakers, Tracey Deer and Elle-Máijá Tailfeathers. This conversation has them bravely sharing their vulnerabilities, addressing both their careers and the personal struggles they continue to experience as Indigenous women in Canada. Tracey was born and raised in the Mohawk community of Kahnawake, Quebec. She is an award-winning television director and filmmaker, and her television show Mohawk Girls was nominated for four Canadian Screen Awards. Her recent coming-of-age feature-length film Beans debuted at TIFF and screened at the Berlin Film Festival, and picked up the John Dunning Best First Feature Film Award and Best Motion Picture at this year's Canadian Screen Awards. Elle-Máijá is a member of the Kainai First Nation (Blood Tribe, Blackfoot Confederacy) as well as Sámi from Norway. In 2020, Elle-Máijá and co-director Katherine Hepburn won the Canadian Screen Award for Directorial Achievement and Best Original Screenplay for The Body Remembers When the World Broke Open. Her recent documentary Kímmapiiyipitssini – the Meaning of Empathy, won her the Colin Low Award for Best Canadian Director. Tune in to this episode and hear the duo discuss the importance of truth in their filmmaking, and the duty they feel they have to tell stories that reflect their communities' unique experiences.  Trigger warning: this episode was recorded just a few days after the tragic discovery of a mass grave containing children's remains at the site of a former Residential School in Kamloops, British Columbia. A podcast hosted by Marriska Fernandes, produced by The Brand is Female and powered by Telefilm Canada. ... Learn more about Maple Popcorn

At least 150,000 Indigenous youths were forced into Indian Residential Schools (IRS) between the 1870s and 1990s. They were run by Canadian/Provincial governments and religious authorities. The aim was to strip the young of their language/culture and force them to adopt to the colonizer's way of life. In other words, cultural genocide, but with the recent discovery of 215 indigenous children at a Kamloops IRS in unmarked graves, with many more to be found all over Canada, it can be argued that it's more than cultural genocide.   Out of the 139 IRS in Canada, 26 were in Alberta. Among those, six were in Southern Alberta. It is known that thousands of Indigenous children died needlessly while attending IRS. The speakers will describe their experiences with IRS and relate to how the generational trauma have affected large portions of Indigenous Peoples and their communities. Healing remedies and the importance of teaching all kids about the horror of IRS in K-6 and beyond, will also be discussed.     Speakers: Dr. Terri-Lynn Fox and Elder Keith Chief Moon                Oki, Niistoo'akoka Aapiihkwi'komotakii, my English name is Terri-Lynn Fox. I am a member of the Kainai Nation, which is part of the Blackfoot Confederacy. My academic credentials include a B.A. in Psychology, an M.A. in Sociology, and a Ph.D. in Education. I am the Director of the Kainai Wellness Centre, which is one branch of the Blood Tribe Department of Health, located on the Kainai Nation. I practice our Siksikaitsitapi ways and envision this to be at the forefront of our healing methods, in addition to an avenue for our way forward, as we think about, participate in, and actively change the Canadian landscape for the betterment of all – to justly reach reconciliation.   Onistaya Kopi, Keith Chief Moon. I am a Survivor of the Indian Residential Schools on the Blood Reserve. I was subjected to discrimination and bigotry, yet I obtained a high school diploma from Cardston. I have achieved a B.A. and B.Ed. in Native American Studies; and an M.A. in Education. I have overcome addictions; and I am currently free from alcohol, drugs and other forms of hallucinatory drugs. I am a sacred pipe carrier, a ceremonialist, and I practice the teachings of Napbii Na'tosi, that all human beings have a responsibility to live a good life, to prosper, to share, to respect and take each day as a new day.

Today's episode is with Alberta Leader, Dr. Gabrielle Lindstrom. In this conversation, I speak with Gabrielle about resilience and her research findings on resilience.  We look at the differences between Indigenous and non-Indigenous perspectives of resilience. Gabrielle explains concepts of walking with integrity, creating ethical spaces, and how much of this has to do with our relationship with ourselves. This is a beautiful and timely conversation for those of us who might be feeling weary or disconnected.About Dr. Gabrielle Lindstrom:Dr. Gabrielle Lindstrom (née Weasel Head) is a member of the Blackfoot Confederacy. Her teaching background includes instructing in topics around First Nation, Métis and Inuit history and current issues, Indigenous Studies (Canadian and International perspectives), Indigenous cross-cultural approaches, and Indigenous research methods and ethics. Her dissertation research focused on the interplay between trauma and resilience in the postsecondary experiences of Indigenous adult learners. Other research interests include meaningful assessment in higher education, Indigenous homelessness, intercultural parallels in teaching and learning research, Indigenous lived experience of resilience, Indigenous community-based research, parenting assessment tools reform in child welfare, anti-colonial theory and anti-racist pedagogy.Resources:Dr. Gabrielle Lindstrom, "Looking Back While Moving Forward: A Narrative Journey Toward Self."Betty Bastien, "Blackfoot Ways of Knowing: The Worldview of the Siksikaitsitapi." 

The Blackfeet Nation this week provided hundreds of surplus COVID-19 vaccines to their counterparts from the Blackfoot Confederacy and other residents of southern Alberta.

Tarrant, of the Blackfoot Confederacy, reached the finish line in life after becoming ensnared in alcohol addiction and gambling. Find out how this runner found a new start.

Hi everyone, so glad to be back on the podcast! I know I said we would have Ben Mattson as a co-host this time, but he needed to postpone so he'll be on one of these days. Today we're going to have someone I had the pleasure of meeting in an online group for non-monogamous BIPOC, their stage name is DeVery Bess. Devery Bess is a drag performer, podcast host, and one of the co-founders of the production company Ctrl Alt Drag. DeVery Bess has come a long way, with 9 years of performance experience and 15 years of dance experience. Born and raised in Montreal, they are now based in Calgary, Alberta. DeVery is based in Mohkinstsis which is the name for Calgary in Blackfoot. Based in Treaty 7 territory which is the traditional territories of the Blackfoot Confederacy, including the Siksika, Kainai, Piikani, Tsuut'ina, Nakoda, and the Metis nation. This international performer was awarded the title of Miss Twisted 2016 and has performed at over 20 Pride festivals all over the world. Their podcast is called "Singular They, Plural You" and can be found on Spotify here: https://open.spotify.com/show/4t6rQjelAzAn23vybk4ngc Websites: You can find more about their work at Facebook.com/DeVeryBessDragKing & Instagram.com/DeVeryBessDragKing. This episode, we hear about DeVery's amazing story about growing up queer and their ideas about unity and community. Enjoy this episode :) --- Support this podcast: https://anchor.fm/decolonizingsexuality/support

The last battle between Indigenous groups in Canadian history was fought in future Alberta and would have long lasting ramifications for both the Iron Confederacy and the Blackfoot Confederacy. Today, I look at the Battle of Belly River. Support the show at www.patreon.com/canadaehx E-mail me at craig@canadaehx.ca Website: www.canadaehx.ca Facebook: www.facebook.com/canadianhistoryehx Twitter: www.twitter.com/craigbaird Instagram: @Bairdo37

In this episode, hear from Louise Johns, a recent graduate of the master's program in environmental science and natural resource journalism. Her master's project—Buffalo Renaissance: the Northern Plains Tribes' Path to Self-Determination—specifically focuses on the Blackfoot Confederacy's efforts to restore bison to their historical range in Montana and Alberta. Johns' photo essay and written story will be published in Undark Magazine this fall. She will continue to follow Northern Plains bison restoration with support from a National Geographic Society grant.

Rilee ManyBears "Running Buffalo - Iinomaahka" is a long distance runner from the Siksika Nation, part of the Blackfoot Confederacy, shares his story of true resilience, and how he overcame many obstacles in his life. Strong-minded, determined and wise beyond his years - Rilee is a Blackfoot leader who is making choices everyday that align with his vision and goals both on and off the race track. From competing in the Boston Marathon, to winning Gold at the World Indigenous Games in Brazil, Rilee ManyBears has utilized his resiliency and positive attitude to take on the challenges life has shown him, as he prepares for his next greatest achievements, and as he fulfills his role as a community leader. • If this episode made you smile + reflect + relate + reimagine, please share it with your social media circle so that others can enjoy this beautiful story. • To connect with Talks With A Fox Podcast Community and Online Store visit stop by our Website:https://talkswithafoxpodcast.buzzsprout.com/ IG: https://www.instagram.com/talkswithafoxpodcast/FB:https://www.facebook.com/talkswithafoxpodcast/ Thank you for joining Talks With A Fox Podcast on this colourful journey! We just love connecting with our podcast family and it would mean so much to us if you write us a review and when you leave us a 5-star rating - you support our love for creating meaningful content and providing a safe space for Indigenous voices and communities to share.Hand to Heart, Andrea + Talks With A Fox Podcast Team

For more information, visit teachingstrides.caYou can follow Dr. Olsen on Twitter @KennaOlsenSHOW TRANSCRIPT:Meg Wilcox: (00:00)I'm Meg Wilcox and this is Teaching Strides, MRU faculty daring greatly. In this episode, how Twitter can better help students understand medieval literature. What do popular culture and old English literature have in common? Well, an MRU classroom. Dr Kenna Olsen is a professor in the department of English Languages and Culture. She teaches Old and Middle English Literature, but that doesn't just mean reading the texts. Dr. Olsen brings popular TV shows and social media into the classroom to keep students engaged and that's what we'll be talking about today. Thank you so much for joining me. Kenna Olsen: (00:37)It's amazing to be here, thank you. What a nice introduction!Meg Wilcox: (00:40)So your students have often commented on how enthusiastic you are in the classroom. Do you have a tactic or a reason behind your enthusiasm or is it just there? Kenna Olsen: (00:52)It's just there, it's just there. I can even just think of yesterday I was teaching literature in the age of Chaucer and on the docket was the Friar's tale. And I just get a lot of energy. I think just feeding off of the students, you know, when I can illuminate it for them, something that's in the text that maybe they didn't know was there or weren't quite comfortable with those things. And then just to have that conversation, I don't know, it's so energizing that to me it's just so wonderful when you can say, yes, these are how the pieces fit together. And by the end of a class...it takes me hours to come down after class teaching. So I think it's just my interest in the material and when I can see that the students are generating that same kind of interest, it's just, it's so, it's so wonderful and it just, you know, sparks this energy. So how can you not be enthusiastic about it? Meg Wilcox: (01:42)Well, and you mentioned your enthusiasm for the topic itself and then the students are really into it. Do you think that's rubbing off of you or do you think that it's a chicken and egg thing? Kenna Olsen: (01:52)It's kind of hard to tell. Yeah, I don't know. I don't know where the origin is for that. And maybe you've noticed my egg that there seems to be like a lot of medieval tropes in popular culture. And so I think students come with sometimes like an expectation or an anticipation of what a class might be like. And I really like to turn those expectations upside down and we do a lot of that. And that I think has some, you know, fulfilling conversations. Meg Wilcox: (02:16)And I want to get to some of those examples that you're using in a minute. But first I wanted to just ask you a bit about the culture of the department that you work in. How would you describe the overall teaching culture there? Kenna Olsen: (02:27)Well, all of my colleagues are incredible teachers. The thing about English literature as a discipline is we're so varied, right? So I have colleagues who are studying Canadian literature. I have colleagues who study theory. I have colleagues who do film, but I think what brings us all together is that we are all really interested in rhetoric and how rhetoric can inspire, how it can create, how it can destroy, how it can illuminate truth, how it can hide. And so we all have our different ways of approaching those things. So we are, we all have a lot of autonomy in our classrooms. But we feel, I think all of us, that there is an essence about textual media and research that is crucial that we sort of want to communicate to students. So we all are sort of individual, I would say in our select disciplines. But there's a lot of coming together and thinking about like how can we shape things for students and what do we want them to agree to look like? And why would, why would students, you know, why would they take this class? And just like a lot of conversation that is really student focused. And I love that about my department. Meg Wilcox: (03:42)And so in the collaborations, in the conversations you have with your colleagues, but also the autonomy you have in designing your classes, what would you say has become your focus or your goal when you're creating that class or that experience for students? Kenna Olsen: (03:56)I don't know, actually. I think what started to happen for me, a few years ago was that I realized that the more I brought in my own natural curiosity about the subject I'm studying. So really bringing in my own research into the classroom, sometimes in very gentle ways. And just the more I could do that, the more the students could see how studying a text that is, say, 800 years old, maybe is still, you know, within their interests or has relevance today, kind of thing. So I think what I'm trying to do constantly is just model for themmy curiosity about what drives me to keep pursuing my questions and my research. And then I can see that, you know, that starts to generate some sort of interesting and powerful thought processes for students. So it's like, here's the other thing, it's just a heck of a lot of fun, right? It's just a heck of a lot of fun to show students. Like, here's a text written on, you know, animal skin, 800 years old. You're holding it in your hand. Like how does that make you feel? Right? Like that's just fun. And so I think it's great to just see the smiles and to sometimes see the furrowed brows, you know, because thinking is this work and it's necessary work. And that's, I think what I'm wanting my students to take away, right? It's that our gaze can go many places, but if we have a if we have a focus, a question, a leading question, you know the dialogue is worthwhile. Does that make sense? Meg Wilcox: (05:26)And I guess my other thought is, as you mentioned, is the idea of creating relevance for the students. Right? And we're in a world where many of the students who arrive care more about what's on their phones, stuff that's old is not super interesting. So, I guess I'm curious about some of the ways that you create that relevance part of it as you said, is turning expectations on their head when they come into class. But what are some other ways that you engage to help make the content more relevant for students? Kenna Olsen: (05:51)Yeah, it's interesting. Sometimes we hear that don't we? That students are less engaged, more screen driven, and it's true, you walk into a classroom at the beginning of class then, you know, 15 years ago when I started teaching, I think it was 15 years ago, something like that. Don't tell anybody. You know, you'd walk into a classroom and the students would be talking to each other, right? Sometimes about the class and maybe some anxiety about an assignment or something or they were talking about TV show or what have you. But now, generally when I walk into a classroom at the beginning, and I'm sure you've experienced this, it's very silent and students are on their devices. And that used to worry me a little bit. And this idea that students are less engaged because they are more internal and looking at their phones. I'm not sure that that's the root of all the anxiety that we see in students. I think students are anxious because of things that should be alarming, like climate change and mental health and, you know, how do I communicate and feel like I'm and, you know, a citizen who contributes to society but also is getting what I need? And those are really good, deep socially driven questions. Well, guess what? They had those same questions in the 14th century and the texts that were circulating articulate those questions. You know, we have the rise of the middle class and medieval England in the 14th century. We've got some, you know, really unjust tax and labor laws. People feel like they have no agency, no autonomy. And so when we start discussing those things for students, this conversation was happening. I mean, there are texts that are written that have to do with, how does one sustain the environment? And how to be environmentally friendly. There's a text called winner and waster and I mean, you'd think that winner is the one coming out, but there's actually a surprise ending. But the students are so I think bolstered by the fact that idea of being a citizen that feels that they are contributing and that their voices are heard, isn't necessarily a 21st century issue. Right? These issues were circulating, here's how people dealt with them, here's how people found solutions. And I think that that's really amazing to see that sort of bolstering attitude and to see the links, you know, 600 years back I think is really neat for students. Right? Meg Wilcox: (08:26)Well, especially because it's something they're not expecting when they sign up for a medieval literature course. Kenna Olsen: (08:31)That's right. I mean, to be fair, I still nerd out and make them, you know, like recite old English or recite middle English and usually they take up the challenge and you know, they sound amazing. And there we are in course reading like some crazy middle English texts together. And that's a lot of fun too. Meg Wilcox: (08:48)So you've mentioned how part of connecting your content with students is about finding similar themes that they still face in their everyday. You've also talked about using technology to immerse them in and understand the space that this would've been created. But you also work with social media and get the students engaged with pop culture and using social media. So tell me a bit about how you do that. Kenna Olsen: (09:08)So social media is something that's much more profound and like an everyday event for many of our students. And I think that that does perhaps contribute to a certain kind of anxiety. Medievalists have always been on the, surprising for some people, but the cutting edge of technology, right. We were really the first to forge into digital humanities. And because it's all about making texts accessible, right? And digital humanities was great for that. So there we are on Twitter, having conversations with each other, talking about our research, talking about our issues on this hashtag medieval Twitter. And I thought, I'm going to get my students to start checking this out. And what do you know then for some assignments, they reach out via Twitter and they get the most upstanding, famous colleague who works say, on Marjorie Kemp, tweeting back at them saying, 'I love your assignment here. You know, here's what I would ask you.' And then they're getting, you know, the benefit of not just me as a professor but then somebody else who is, you know, so interested in what they're doing and they feel so inspired, right? To get that sort of communication back from yet another expert. And then two, we're creating a community outside of the classroom, which is wonderful because I mean, as you know, as a teacher, it's right at that moment, sometimes when you hit like the heavy, wonderful energizing stuff and your time for classes up and the conversation has to come to an end. So for class I create or get the students to decide on, I shouldn't say I create, use a hashtag that brings us together and they'll just tweet to the hashtag like, 'Hey, I'm thinking about the politicization of medieval isms and Game of Thrones.' And someone else will tweet. And that conversation that we've started in class continues and it's wonderful. So that's one way that I'm using Twitter and I will never go back. I will always use Twitter. In and without the classroom. I've been told by students, you know, honor students that have been here for five years, that it's the first time they felt like such a concrete essence of community. And you know, so that's kind of what we're thinking about in those classes, it's a lot. Meg Wilcox: (11:18)But that's what makes it good. Kenna Olsen: (11:19)Yeah, well maybe that's what makes it good. Yeah. And it's a lot of fun too. Meg Wilcox: (11:21)Thank you so much for joining me. Kenna Olsen: (11:22)Oh, well thank you for having me. Meg Wilcox: (11:25)That was Dr. Kenna Olsen, a professor at MRUs, department of English Languages and Culture. You can find her on Twitter @KennaOlsen. Teaching Strides is produced by Hadeel Abdel-Nabi and me, Meg Wilcox, in conjunction with the Academic Development Center at Mount Royal University in Calgary, Alberta. We're proud to broadcast from the traditional territories of the Blackfoot Confederacy, the Siksika, Kainai, Piikani, the Tsuut’ina, the Îyâxe, Nakoda Nations, the Métis Nation (Region 3). We look forward to sharing the stories and experiences of the many people who live, learn and teach in the treaty seven region. You can find us wherever you podcast and at teachingstrides.ca.

For more information, visit teachingstrides.caYou can follow Dr. Rahilly on Twitter @TimRahillySHOW TRANSCRIPT:Meg Wilcox: I'm Meg Wilcox and this is Teaching Strides—MRU faculty daring greatly. In this episode, what exactly is good teaching and how can we support it?It's Dr. Tim Rahilly's first year at school—here at Mount Royal at least. But our new president and vice chancellor has worked across the country from his days studying in Montreal at McGill and Concordia to teaching in Manitoba and BC. He started in administration at Simon Fraser University in 2003 but that doesn't necessarily mean he's given up on teaching. That's what we'll be talking about today. Thank you so much for joining me, Tim.Dr. Tim Rahilly: I'm happy to be here.MW: So first off to you, how would you define good teaching?TR: Wow.MW: I'm just getting to the big stuff.TR: Yeah, nothing's been written about that! I guess in two ways. One, I guess we know that good teaching is that which engages our learners. But I think there's always been a tension between the art and science of, of teaching, especially I think in the postsecondary world. So I think for me I know it's good teaching when I feel that strong sense of engagement and I can see that gleam in students' eyes. And so I think that when done well and we continually challenge each other—students and faculty alike. It's learning for all involved.MW: And when it comes to good teaching at MRU, where do you see it? How do you define it? How do you seek it out?TR: Well, I think for me, I came to Mount Royal University because of its reputation as an undergraduate intensive university and being student-centered. And I have been so impressed with the faculty members and contractors that I have spoken with, in terms of their commitment to teaching. I have not had the opportunity since being here to visit Mount Royal classrooms—to witness this.Although the other day I did have the opportunity to, I guess have a little bit of teaching in the Riddell Library and Learning Center. I watched one of our colleagues kind of give a little mini intervention there for a visiting minister. And it was fantastic and I could see the passion in her eyes. So I think one of the challenges for me is going to be to be able to connect in that manner. And I don't know that every faculty member is going to necessarily want to invite the president into their classroom.MW: Yeah. Let me get a bit more classes under my belt and then I can invite you. But I guess you're already sort of hinting at that idea by being an administrator. You support teaching. You obviously have been a teacher, you've done that work, but now you're, you're sort of looking at the business and on other end of teaching, but not getting a chance to necessarily engage with it yourself. So what are some of the challenges that come with that in your role and things that you were sort of trying to address?TR: Well, I think maybe one of the first challenges for me is that I didn't come up the ranks at Mount Royal university. So I have to draw on my experience from other institutions. Obviously, other institutions do have classes and they do have professors and they do good work. I think for me one of the challenges in representing Mount Royal is to be able to have real experiences to draw on. So that will be something I'll have to work on.I think part of that is for me to make it very evident to all involved in this is that universities are places of collegial governance and, with respect to the good and honest hard work that faculty do, I see myself as their peer. I don't see myself set apart and they tell that story of good instruction and, and I'll have to learn from them and piggyback on their stories at MRU.MW: What are some of the, you mentioned just the, the culture of MRU as you've come in. What would you say are some elements that are defining it that are something that you're, you're engaging with maybe for the first time or in a different way?TR: Some elements of the culture related to teaching and learning?MW: Yeah.TR: I think for me, one of the things that stood out for me was a commitment to the scholarship of teaching and learning. I did have the opportunity to go to some workshops on that earlier, in my time. It is very refreshing to be able to chat with those faculty members who are engaged in that scholarship. My doctoral degree was very much related to that.MW: Some of your research and published work has been around diversity within that, within like the importance of it I guess in teaching and learning. How do you sort of define that? I mean, it's so easy to say something like diversity is good, but for you, what does it mean to see diversity in education and what are its tangible values?TR: So I guess I would define diversity in its broadest terms. I think that MRU is, not to sound too much like a president and to go completely on brand, but you belong here. The brand actually speaks to me. Because I think that when we talk about diversity, for me that speaks to people of different experiences. It speaks to learning styles. It speaks to age, it speaks to gender, it speaks to origin. Certainly the work we're trying to do on reconciliation.So, you know, there's certainly a lot of dialogue about the challenges of whether or not you have to adapt or it's universal design or how you approach teaching and learning with such a diverse body of learners. So, you know, my work and my interest have really focused on internationalization and first-generation students. I think those groups actually have a fair bit in common.I think that for domestic students who don't have parents who have been to postsecondary, it is a cultural shift for them to come into the postsecondary. Similarly, I think for new Canadians or people who are coming here on study visa, I think it's a huge eye-opener for them. And there's, you know, good research from back in the 60s that talks about student-institutional match. I think that students perceive that and in order to have them stay engaged and to retain them in the school that there has to be that match.I think inside the classroom we need to approach our teaching by understanding that there is a diversity of learning styles. And that we do have students who have disabilities. Now that's not necessarily, you know, the big banner that we put outside the front gates, you know, “give us your poor, your huddled masses and we will educate them.” But I think that in fact, all of us, when we are presented with this diversity of students in our classroom, you know, we have an obligation, an ethical obligation to do our very best to teach what's before us and to help them succeed.MW: From your experience, I know it's Simon Fraser, you were working specifically in the areas of student and international. Are there any, I guess, moments that have stuck out for you either there in, in your work of I'm seeing that sort of diversity in action or being able to see, teach good teaching that was able to bring in groups that may have been left behind otherwise?TR: Well, I think in terms of salient memories, probably, I would point to some of my colleagues who felt challenged by educating international students, understanding that perhaps they need to change their practice in some ways to accommodate those students. And to see their evolvement, how they over time, began to embrace this and saw how that teaching made them a better teacher across the board. So certainly when you do that kind of work there's a good deal of faculty development that has to happen.I think that means you yourself have to learn a little bit. There are some issues of cultural competency that I think you have to learn whether you're in the classroom or you're an administrator or you're supporting students. So for me that kind of work, I think, has certainly been very meaningful. And then I guess my mind jumps to particular cases.You know, students who encountered some adversity. I mean I have lots of those cases, whether those are international students or domestic students. But I think that when you’re working with a student who has had life experiences that are so different than your own. I also did some work with faculty members who were displaced from Syria, and these are academics. And you know, I remember being invited to a dinner and sitting across from some academics who are telling me about their siblings or their parents who were killed as a result of conflict. And just kind of how my own mind just kind of reeled to think about how one presses on and you're so dedicated to your discipline and your profession that it's such a part of your identity that you, you carry on. So yeah, those kinds of stories I think are very meaningful to me.MW: One of the elements that comes with diversity within a university is, that if we look at the roots of universities and maybe some of the governance or policies or the way it's come through, they've come within a very specific context that doesn't always, I would say play well with diversity or bringing in diverse groups. I'm thinking, in a previous episodeI interviewed Patti and Spirit and they do a lot of work in indigenous work and they say that sometimes they're finding challenges in university policies, just trying to get everything to line up, both covering the university side and covering what they need to do in their responsibilities and their research. And I guess I'm curious to hear your thoughts on where are some ways that the university could improve or where are some areas that it needs to work on to really help encourage diversity?TR: I think that one of the tensions that we often have in universities is our ability to be adaptable. We're not known for it. I think we are known for being reasonably resilient, but that's a bit different than adapting to the needs of those people who, who come to our institutions. I think we see that over the years, we see some generational differences and universities and colleges have half a chance at making those kinds of adaptions because we have a longer runway, more time to do that. I think when it comes to the individual needs or group needs, I think we are a little bit more challenged.MW: One of the other elements in terms of bringing more people into a university is looking at access to education and access to the university. What do you think are some key things that the university needs to be considering? Maybe challenges that right now we're looking to overcome to improve access for students?TR: Well, I think I have my political answer first as a new Albertan and then a president of a university, I think the first thing I would say about access is having enough seats. And so we know that in Calgary that we do have a deficit in seats. So in order to consider that more broadly, I think we need to look at that capacity issue. Then I think my own mind turns to people and their own conceptions about who they are and what their skills are and what's for them.I think there's a very strong agenda right now for jobs, trades and I will never speak against jobs and trades. Obviously, those are very important things, but they're not for everyone. And I think some of the concerns that I have had for a number of years has to do with some of our potential students who don't see themselves as having a future in postsecondary education. Research shows us that they, those students and their parents in particular, overestimate the costs and underestimate the benefits of a postsecondary education. And so why we often have the dialogue about student loans and finances.And we hear a lot from students who are in the universities about the challenges they have, the long hours they work. And I'm not unsympathetic. I lived that life myself. I think there is a broader dialogue about those people who don't see themselves and who would never consider coming to a university. And, and I think that's something that as a society we need to think about.MW: In your experience, what encourages access? I mean obviously having seats is a good place to start, I'm thinking of if we're reaching out to new communities or have you seen anything that's worked well?TR: I think that some programs, I don't know that they're necessarily well-researched, but anecdotally, you know, if people are bringing their kids to summer camps on university campuses or. So they see their parents pursuing postsecondary education going back to school re-skilling you know, these are things that I think can be motivational and can help. I think that, you know, in the, in the good old world of education and in psychology and public policy we know issues around maternal education have a huge impact on the education of young people.And that's a bit of a challenge for us in the postsecondary world in terms of the return on investment. I think there's a strong argument to be made that, you know, putting money into kindergarten classrooms has a huge impact, sometimes dollar for dollar. You know, people don't perceive as having the same impact at the postsecondary level.That being said I do think that obviously the transformational power of a postsecondary education changing the way people think and approach the world. It changes them and I think it can have such a positive impact on our society.MW: And so now, I mean, I'm not saying that you don't have your hands full, you know, full time being the president and a vice chancellor, but do you think you might consider going back to the classroom while you're here at MRU?TR: So that's an interesting question. There's quite a debate. And I've been reading about that recently in the chronicle of higher education between presidents who thinks it's essential for you to be in the classroom, and for those presidents who say, “Hey, look, you have a full-time job. Other people can do that, like make room for others.” I don't know where I fall on that scale. I have been for the last almost eight, nine years, exclusively been teaching at the graduate level. So not that much time has passed since I've been in the classroom, but I already miss it. I am going to have to find ways to get into the classroom somehow.Hopefully I can at least do a guest lecture here and there. And I'd actually be happy to take a course if I could work that in. I'd love to take your podcast and of course, for example, or I recently was learning about some medieval literature the other day from one of our colleagues. And I thought that's fascinating. I've never been exposed to that. I guess I'm still a learner at heart. Maybe I'll be able to work my way into doing some work or be on some graduate student committees or something to keep an oar in that water.MW: Wonderful. Thank you so much for chatting with me.TR: It's been a pleasure. Thank you.MW: That was Dr. Tim Rahilly, President and Vice Chancellor at Mount Royal University. You can follow him on Twitter @TimRahilly. Teaching Strides is produced by Hadeel Abdel-Nabi and me, Meg Wilcox, in conjunction with the Academic Development Center at Mount Royal University in Calgary, Alberta.We're proud to broadcast from the traditional territories of the Blackfoot Confederacy, the Siksika, Kainai, Piikani, the Tsuut’ina, the Îyâxe, Nakoda Nations, the Métis Nation (Region 3) We look forward to sharing the stories and experiences of the many people who live, learn and teach in the treaty seven region. You can find us wherever you podcast at teachingstrides.ca. 

This episode is a Q&A with Sarah Taylor that took place in March 2019 in Edmonton, Alberta about the short documentary FAST HORSE. FAST HORSE follows the return of the Blackfoot bareback horse racing tradition in a new form: the Indian Relay. Siksika horseman Allison Red Crow struggles to build a team with second-hand horses and a new jockey, Cody Big Tobacco, to take on the best riders in the Blackfoot Confederacy at the Calgary Stampede. The Q&A was moderated by fellow editor Brenda Terning. If you would like to see FAST HORSE there is a screening on November 20th in Toronto, Ontario at the TIFF Lightbox Theater or you can watch it on Vimeo where it recently received a staff pick.

For more information, visit teachingstrides.caTo learn more about Otahpiaaki, check out their website.SHOW TRANSCRIPT:Meg Wilcox: I'm Meg Wilcox and this is Teaching Strides—MRU faculty daring greatly. In this episode: how fashion can fuel resistance reconciliation and entrepreneurship.The word “Otapiaaki” is a Blackfoot term for the moment the vamp and moccasin are sewn together, and it's this togetherness that the project hopes to promote. When Spirit River Striped Wolf and Patti Derbeyshire first got started with the project, it was in a Mount Royal classroom. But today we'll talk about how Otapiaaki fashionweek has expanded beyond a club at the Bissett School of Business and is now a space for talented Indigenous creators to show off their work and what reconciliation really means.MW: Patti, Spirit, thank you so much for joining me.Patti Derbyshire: Great to be here.Spirit River Striped Wolf: Yeah, thanks for having us.MW: So Otahpiaaki is coming up very shortly, for someone who maybe has never heard of it before, how would you describe the program?PD: So Otahpiaaki began as a classroom project and really quickly became a social innovation movement. Most folks know us for Indigenous beauty, fashion and design week, which happens every fall. So, this year we go November 5th through 9th. And during that week, we invite Indigenous designers and creatives to Mokinstis. And we put up a series of workshops and they can, be on everything from traditional beading and embroidery through to, we're doing digital sash making this, this year with John Corvette. And then our showcases—so this year on Friday night, um, our fashion showcases and we put up our first four designers and that'll be with the Calgary Philharmonic orchestra and Jeremy Dutcher. And so it's so exciting for us because this is the year of Indigenous language. So to be co-presenting with Jeremy Dutcher who essentially revived his language and he is a celebrated Polaris-winning and Juno-winning musician around that language project. And so what we've done is curate the designers with that project. And then on Saturday night we've got a dozen more designers from treaty seven, treaty eight, treaty six. We've got a couple of special guests coming in from nations the U.S., and that's down at our new central library. So we're looking at about 500 people that night. And if you think of a runway in or New York or France or anything like that Otapiaaki puts on that kind of showcase and these designers come with that caliber of work.MW: So you mentioned that this started as a classroom project obviously what you've described is much bigger. What was the original classroom project?PD: Well, Justin Lewis, who is you know, kind of a long-time friend to this project runs a label called Section 35, so he's based in Vancouver, but he came from [unknown] so kind of mid province here, Cree community. And he came in and did a social innovation presentation. And it's actually become a piece of research that I've gone deep on now, but I'll talk a bit more about that later. But Justin really, really inspired this group of students, by helping them understand that Indigenous design and fashion and producing street wear, which is what he does, is so important to indigenous youth at this point in time, that they can see themselves in their own clothing. They can see themselves in their own language and that design elements really reflect who they are.And this era that we're in right now around truth and reconciliation. So fashion in the context of Section 35 is about seeking truth and literally about young people wearing those truths.MW: And so Spirit, when did you come in on this project?SR: Yeah so I came in kind of as the project was starting, Patti came to me and talked to me about trying to figure out a name for the project. There are some words that I kind of knew, some words instead of thinking about, I know there are some terms in regards to like, you know, designing clothes and things like that. And I was just kind of, you know, skimming through the Blackfoot dictionary. And I found this word called Otahpiaaki. And so we talked about how that's analogous to reconciliation and coming together and connection. And so I, as a student in policy studies who is already working with Patti on another project called "Elder in the Making," where creating an academic lesson plans for kindergarten to grade 12. And that was kind of wrapping up. And then this new idea of Otahpiaaki kind of came in and I had a huge interest in it because in my degree in policy studies is a big part of it is economics and political science and legal studies. So for me it was really important to look at economic growth within Indigenous communities. How can this project best impact the Indigenous community? So I did a little bit of research in terms of how trauma can be a barrier to entrepreneurship. I've worked in my community and outside of my community since I was in middle school and I've worked on a range of projects with Indigenous people. So I already had an idea of kind of the barriers to these kinds of projects and the barrier for supporting Indigenous workers and families. So I was really excited to be able to kind of work deeper on these issues, which is what I've wanted to do with my degree since the very beginning anyways. So it was just a fun way of engaging economics and entrepreneurship and trauma, which I think are two things that aren't really connected as much in my degree and in economics to begin with.MW: And so for you, it wasn't necessarily a fashion interest that's happened to be the topic where you could explore all of these issues. Is there anything as you've been doing your research that's really surprised you or stuck with you?SR: Yeah, I think there's so many things. Like it's been about three years and I kind of looked at it like a puzzle. Like I felt like I knew some of these pieces and was trying to put them together. Some of the amazing things that really surprised me and made me really think about my own life is trust and connection. And a lot of, you know, political scientists have come out with these terms of how we have to connect trust to economic development. And for me, it was really important to look further into the barriers of entrepreneurship for Indigenous people. And it really, it really kind of became clear to me that trust and connection were one of the biggest casualties during the assimilation process of Indigenous people. And that is one of the largest barriers for growth in Indigenous communities. One thing that I learned on this project was that ethno-cultural minority groups thrive and support themselves in a predominantly white society through entrepreneurship. That entrepreneurship is actually a coping mechanism to exclusion from the labor market. And so for me, it was looking at these other minority groups and Indigenous folks and seeing what the difference was here where ethno-cultural minority groups contribute billions of dollars to the economy. And for Indigenous people, what we know is that there's billions of dollars that just aren't being pumped into the economy. And when document we look at is how there's $27 billion that is potential GDP from Indigenous workers. And so for me, I knew growing up what those barriers were from my own lived experience, but it was also using my degree to kind of translate that. And to write something in an academic kind of context that would help explain how trust and trauma certain things like intergenerational trauma and how that affects it. And for me, one of the other biggest surprises was disciplinary styles. So for me, I always hear things about like how intergenerational trauma, you know, it's the cause. Then for me, I think that I really prefer to look at facts and statistics and I think that's why I went into my degree to begin with. So for me it was like "hey, that's a little bit whimsical." When we looked at economics, we look at models, we look at, you know, numbers and we looked at equations. How can we account for that? Right? For me it was looking at how, we have to look at how humans talk to ourselves when we're creating something. And one of the most vulnerable things that a human could do is create something and showcase it to the world, which is what we're asking our designers to do, right? That's what being an entrepreneur is. And to be a resilient entrepreneur is to be able to have a resilient self. And so for me, it was looking at how a lot of Indigenous people that the intergenerational effects has been, how we talk to ourselves. That in Indigenous communities it was always how your behavior affects the community. But through residential school, school and the Sixties Scoop, a new narrative has really come into our families, which is, you know, "you're not good enough." Who do you think you are? You know, disciplinary styles. Like "you're a bad girl," or "you're a bad boy." And how that has really transformed the narrative that Indigenous people have for themselves and how they view themselves. You know, one story I always bring about is that when I was coming to university, some of my peers in high school, they'd say, "Spirit, you can go to university, I can't." And so there's this way of thinking on the reserve, which I think is really the root to a lot of issues in Indigenous communities such as addictions and violence and so forth. Because it's a painful feeling to always be questioning your worth constantly. And humans will find ways to cope with that type of pain. So that's, you know, it's such a deep situation. It's such a deep idea. But for me it was so important when it comes to entrepreneurship and supporting entrepreneurs and kind of diving deeper into how we talk to ourselves and how can we become a resilient entrepreneursMW: And looking forward for Otahpiaaki and other research in the future, Spirit, based on the research you've done and sort of with the new project coming up, what are you working on now or what are you hoping to expand this research into? Where do you want to take it?SR: Right now? The fashion show in November, making sure that we have our volunteers and our partnerships doing well and that their relationships are going well and so forth. For my research side it's interesting to be able to look a little bit deeper into economic development in macroeconomics. Which I've been undertaking within these last couple of semesters and trying to find those models. For me, it's been trying to find the language and finding the connection to classical economics and Keynesian and economics and trying to see how does something like this work. How do we integrate Indigenous economics into the broader conversation of economics, which is, like I had mentioned before, it's such a missing component of economics. It's usually about developing nations or developed nations like Canada. And there's just not a lot of room there for Indigenous communities that have been affected and how that works. Yea, and also the other thing too that we're working on is with Ryerson university. We're creating a chapter there, so someone that we've been working with, Riley Katrin, who is...I think he's undertaking his PhD. Is that correct?PD: He is, absolutely.SR: Yeah. And so he approached us with this project about putting our work and the conversations we've been having into a textbook that will be used for students in fashion. So that we can have a deeper conversation about fashion and entrepreneurship and barriers to entrepreneurship for Indigenous entrepreneurs, especially those that are in the fashion and arts. And so that's definitely one thing that I've been looking at for my work as well as this deeper research into economics and so forth.MW: Wow, well, it sounds like if you want, there's a whole career there if you really want it to.SR: Yeah. True.MW: Thank you so much for joining me you guys.PD: Thank you.SR: Thanks for having us.MW: That was Spirit River Striped Wolf and Patti Derbyshire, co-founders of Otahpiaaki. The fashion week returns from November 5th to 9th. And you can find out more at otahpiaakiweek.com. Teaching strides is produced by Hadeel Abdel-Nabi and me, Meg Wilcox, in conjunction with the Academic Development Center at Mount Royal University in Calgary, Alberta. We're proud to broadcast from the traditional territories of the Blackfoot Confederacy, the Siksika, Kainai, Piikani, the Tsuut’ina, the Îyâxe Nakoda Nations, the Métis Nation (Region 3). We look forward to sharing the stories and experiences of the many people who live, learn, and teach in the treaty seven region. You can find us wherever you podcast and at teachingstrides.ca.

Cowboy SmithxCowboy Smithx is a filmmaker, writer, radio host, and performing artist from the Piikani and Kainai tribes of the Blackfoot Confederacy. Through his role as the Artistic Director of the Iiniistsi Treaty Arts Society, Cowboy Smithx serves as an advisor to the Indigenizing Education Initiative at Mount Royal University. Cowboy Smithx is also the founder and curator of REDx Talks and host of the Silent X Podcast.

The Blackfoot people is made up of four nations. These nations include the Piegan Blackfeet, Siksika, Piikani Nation, and Kainai. The four nations come together to make up what is known as the Blackfoot Confederacy, meaning that they have banded together to help one another. The nations have their own separate governments ruled by a head chief, but regularly come together for religious and social celebrations. Historically, the member peoples of the Confederacy were nomadic bison hunters and trout fishermen, who ranged across large areas of the northern Great Plains of western North America. They followed the bison herds as they migrated between what are now the United States and Canada, as far north as the Bow River. In the early 18th century, they acquired horses and firearms from white traders enabling them to expand their territory at the expense of neighboring tribes. In the mid 19th century, the systematic commercial bison hunting by white hunters nearly ended the bison herds and permanently changed life on the Plains Periods of starvation and deprivation followed. The Blackfoot tribe, like other Plains Indians, was forced to adopt ranching and farming, settling on permanent reservations. In the 1870s, their band signed treaties with both the United States and Canada, ceding most of their lands in exchange for annuities of food and medical aid, as well as help in learning to farm. But the Blackfoot have worked to maintain their traditional language and culture in the face of assimilationist policies of both the U.S. and Canada. The speaker will elaborate on how Blackfoot culture is unique and speculate on what issues the future may bring. Speaker: Travis Plaited Hair Travis Plaited Hair is currently the Executive Director of Sik-Ooh-Kotoki Friendship Society and Leader of the centuries-old Sacred Horns Society of the Blood Reserve. This society is an informal governance system that carries traditional authorities for various societies and their practices within the Blackfoot culture such as the Sun Dance. Travis' career has involved working closely with many groups on issues that directly affect southern Alberta's Indigenous population. Travis previously served as Liaison Officer for Blood Tribe Chief and Council from 2013-2017. He worked at Lethbridge College as an FNMI Student Advisor from 2011 to 2013 and is presently a member of the Lethbridge College Board of Governors. Travis is an educator in cultural awareness, a role model and mentor to Indigenous youth. He is passionate about helping young adults preserve their cultural beliefs and traditions while learning how to live healthy productive lives both on and off the reserve. Moderator: Terry Shillington Date: Thursday, September 5, 2019 Time: Doors open 11:30 am, Presentation 12 noon, buffet lunch 12:30 pm, Q&A 1 – 1:30 pm Location: Royal Canadian Legion (north door) 324 Mayor Magrath Dr. S. Lethbridge Cost: $14 buffet lunch with dessert/coffee/tea/juice or $2 coffee/tea/juice. RSVP not required

The Blackfoot people is made up of four nations. These nations include the Piegan Blackfeet, Siksika, Piikani Nation, and Kainai. The four nations come together to make up what is known as the Blackfoot Confederacy, meaning that they have banded together to help one another. The nations have their own separate governments ruled by a head chief, but regularly come together for religious and social celebrations. Historically, the member peoples of the Confederacy were nomadic bison hunters and trout fishermen, who ranged across large areas of the northern Great Plains of western North America. They followed the bison herds as they migrated between what are now the United States and Canada, as far north as the Bow River. In the early 18th century, they acquired horses and firearms from white traders enabling them to expand their territory at the expense of neighboring tribes. In the mid 19th century, the systematic commercial bison hunting by white hunters nearly ended the bison herds and permanently changed life on the Plains Periods of starvation and deprivation followed. The Blackfoot tribe, like other Plains Indians, was forced to adopt ranching and farming, settling on permanent reservations. In the 1870s, their band signed treaties with both the United States and Canada, ceding most of their lands in exchange for annuities of food and medical aid, as well as help in learning to farm. But the Blackfoot have worked to maintain their traditional language and culture in the face of assimilationist policies of both the U.S. and Canada. The speaker will elaborate on how Blackfoot culture is unique and speculate on what issues the future may bring. Speaker: Travis Plaited Hair Travis Plaited Hair is currently the Executive Director of Sik-Ooh-Kotoki Friendship Society and Leader of the centuries-old Sacred Horns Society of the Blood Reserve. This society is an informal governance system that carries traditional authorities for various societies and their practices within the Blackfoot culture such as the Sun Dance. Travis' career has involved working closely with many groups on issues that directly affect southern Alberta's Indigenous population. Travis previously served as Liaison Officer for Blood Tribe Chief and Council from 2013-2017. He worked at Lethbridge College as an FNMI Student Advisor from 2011 to 2013 and is presently a member of the Lethbridge College Board of Governors. Travis is an educator in cultural awareness, a role model and mentor to Indigenous youth. He is passionate about helping young adults preserve their cultural beliefs and traditions while learning how to live healthy productive lives both on and off the reserve. Moderator: Terry Shillington Date: Thursday, September 5, 2019 Time: Doors open 11:30 am, Presentation 12 noon, buffet lunch 12:30 pm, Q&A 1 – 1:30 pm Location: Royal Canadian Legion (north door) 324 Mayor Magrath Dr. S. Lethbridge Cost: $14 buffet lunch with dessert/coffee/tea/juice or $2 coffee/tea/juice. RSVP not required

The Blackfoot people is made up of four nations. These nations include the Piegan Blackfeet, Siksika, Piikani Nation, and Kainai. The four nations come together to make up what is known as the Blackfoot Confederacy, meaning that they have banded together to help one another. The nations have their own separate governments ruled by a head chief, but regularly come together for religious and social celebrations. Historically, the member peoples of the Confederacy were nomadic bison hunters and trout fishermen, who ranged across large areas of the northern Great Plains of western North America. They followed the bison herds as they migrated between what are now the United States and Canada, as far north as the Bow River. In the early 18th century, they acquired horses and firearms from white traders enabling them to expand their territory at the expense of neighboring tribes. In the mid 19th century, the systematic commercial bison hunting by white hunters nearly ended the bison herds and permanently changed life on the Plains Periods of starvation and deprivation followed. The Blackfoot tribe, like other Plains Indians, was forced to adopt ranching and farming, settling on permanent reservations. In the 1870s, their band signed treaties with both the United States and Canada, ceding most of their lands in exchange for annuities of food and medical aid, as well as help in learning to farm. But the Blackfoot have worked to maintain their traditional language and culture in the face of assimilationist policies of both the U.S. and Canada. The speaker will elaborate on how Blackfoot culture is unique and speculate on what issues the future may bring. Speaker: Travis Plaited Hair Travis Plaited Hair is currently the Executive Director of Sik-Ooh-Kotoki Friendship Society and Leader of the centuries-old Sacred Horns Society of the Blood Reserve. This society is an informal governance system that carries traditional authorities for various societies and their practices within the Blackfoot culture such as the Sun Dance. Travis' career has involved working closely with many groups on issues that directly affect southern Alberta's Indigenous population. Travis previously served as Liaison Officer for Blood Tribe Chief and Council from 2013-2017. He worked at Lethbridge College as an FNMI Student Advisor from 2011 to 2013 and is presently a member of the Lethbridge College Board of Governors. Travis is an educator in cultural awareness, a role model and mentor to Indigenous youth. He is passionate about helping young adults preserve their cultural beliefs and traditions while learning how to live healthy productive lives both on and off the reserve. Moderator: Terry Shillington Date: Thursday, September 5, 2019 Time: Doors open 11:30 am, Presentation 12 noon, buffet lunch 12:30 pm, Q&A 1 – 1:30 pm Location: Royal Canadian Legion (north door) 324 Mayor Magrath Dr. S. Lethbridge Cost: $14 buffet lunch with dessert/coffee/tea/juice or $2 coffee/tea/juice. RSVP not required

In response to calls for action from Indigenous families, communities and organizations, as well as non-governmental and international organizations, the Government of Canada launched an entirely independent National Inquiry into Missing and Murdered Indigenous Women and Girls (MMIWG) in September 2016. The National Inquiry's Final MMIWG Report released June 3, reveals that persistent and deliberate human and Indigenous rights violations and abuses are the root cause behind Canada's staggering rates of violence against Indigenous women, girls and 2SLGBTQQIA people. The two volume report calls for transformative legal and social changes to resolve the crisis that has devastated Indigenous communities across Canada. The Final Report is comprised of the truths of more than 2,380 family members, survivors of violence, experts and Knowledge Keepers shared over two years of cross-country public hearings and evidence gathering. It delivers 231 individual Calls for Justice directed at governments, institutions, social service providers, industries and all Canadians. As documented in the Final Report, testimony from family members and survivors of violence spoke about a surrounding context marked by multigenerational and intergenerational trauma and marginalization in the form of poverty, insecure housing or homelessness and barriers to education, employment, health care and cultural support. Experts and Knowledge Keepers spoke to specific colonial and patriarchal policies that displaced women from their traditional roles in communities and governance and diminished their status in society, leaving them vulnerable to violence. The speaker will elaborate and offer thoughts on future actions Speaker: Terri-Lynn Fox Oki, Niistoo'akoka Aapiihkwi'komotakii, my English name is Terri-Lynn Fox. I am a member of the Kainai Nation, which is part of the Blackfoot Confederacy. My academic credentials include a B.A. in Psychology, an M.A. in Sociology, and I am currently completing a Ph.D. in Education. I am Director of the Kainai Wellness Centre, which is one branch of the Blood Tribe Department of Health, located on the Kainai Nation. I practice our Siksikaitsitapi ways and envision this to be at the forefront of our healing methods, in addition to an avenue for our way forward, as we think about, participate in, and actively change the Canadian landscape for the betterment of all – to justly reach reconciliation. Moderator: Knud Petersen Date: Thursday, June 13, 2019 Time: Doors open 11:30 am, Presentation 12 noon, buffet lunch 12:30 pm, Q&A 1 – 1:30 pm Location: Royal Canadian Legion (north door) 324 Mayor Magrath Dr. S. Lethbridge Cost: $14 buffet lunch with dessert/coffee/tea/juice or $2 coffee/tea/juice. RSVP not required

In response to calls for action from Indigenous families, communities and organizations, as well as non-governmental and international organizations, the Government of Canada launched an entirely independent National Inquiry into Missing and Murdered Indigenous Women and Girls (MMIWG) in September 2016. The National Inquiry's Final MMIWG Report released June 3, reveals that persistent and deliberate human and Indigenous rights violations and abuses are the root cause behind Canada's staggering rates of violence against Indigenous women, girls and 2SLGBTQQIA people. The two volume report calls for transformative legal and social changes to resolve the crisis that has devastated Indigenous communities across Canada. The Final Report is comprised of the truths of more than 2,380 family members, survivors of violence, experts and Knowledge Keepers shared over two years of cross-country public hearings and evidence gathering. It delivers 231 individual Calls for Justice directed at governments, institutions, social service providers, industries and all Canadians. As documented in the Final Report, testimony from family members and survivors of violence spoke about a surrounding context marked by multigenerational and intergenerational trauma and marginalization in the form of poverty, insecure housing or homelessness and barriers to education, employment, health care and cultural support. Experts and Knowledge Keepers spoke to specific colonial and patriarchal policies that displaced women from their traditional roles in communities and governance and diminished their status in society, leaving them vulnerable to violence. The speaker will elaborate and offer thoughts on future actions Speaker: Terri-Lynn Fox Oki, Niistoo'akoka Aapiihkwi'komotakii, my English name is Terri-Lynn Fox. I am a member of the Kainai Nation, which is part of the Blackfoot Confederacy. My academic credentials include a B.A. in Psychology, an M.A. in Sociology, and I am currently completing a Ph.D. in Education. I am Director of the Kainai Wellness Centre, which is one branch of the Blood Tribe Department of Health, located on the Kainai Nation. I practice our Siksikaitsitapi ways and envision this to be at the forefront of our healing methods, in addition to an avenue for our way forward, as we think about, participate in, and actively change the Canadian landscape for the betterment of all – to justly reach reconciliation. Moderator: Knud Petersen Date: Thursday, June 13, 2019 Time: Doors open 11:30 am, Presentation 12 noon, buffet lunch 12:30 pm, Q&A 1 – 1:30 pm Location: Royal Canadian Legion (north door) 324 Mayor Magrath Dr. S. Lethbridge Cost: $14 buffet lunch with dessert/coffee/tea/juice or $2 coffee/tea/juice. RSVP not required

In response to calls for action from Indigenous families, communities and organizations, as well as non-governmental and international organizations, the Government of Canada launched an entirely independent National Inquiry into Missing and Murdered Indigenous Women and Girls (MMIWG) in September 2016. The National Inquiry's Final MMIWG Report released June 3, reveals that persistent and deliberate human and Indigenous rights violations and abuses are the root cause behind Canada's staggering rates of violence against Indigenous women, girls and 2SLGBTQQIA people. The two volume report calls for transformative legal and social changes to resolve the crisis that has devastated Indigenous communities across Canada. The Final Report is comprised of the truths of more than 2,380 family members, survivors of violence, experts and Knowledge Keepers shared over two years of cross-country public hearings and evidence gathering. It delivers 231 individual Calls for Justice directed at governments, institutions, social service providers, industries and all Canadians. As documented in the Final Report, testimony from family members and survivors of violence spoke about a surrounding context marked by multigenerational and intergenerational trauma and marginalization in the form of poverty, insecure housing or homelessness and barriers to education, employment, health care and cultural support. Experts and Knowledge Keepers spoke to specific colonial and patriarchal policies that displaced women from their traditional roles in communities and governance and diminished their status in society, leaving them vulnerable to violence. The speaker will elaborate and offer thoughts on future actions Speaker: Terri-Lynn Fox Oki, Niistoo'akoka Aapiihkwi'komotakii, my English name is Terri-Lynn Fox. I am a member of the Kainai Nation, which is part of the Blackfoot Confederacy. My academic credentials include a B.A. in Psychology, an M.A. in Sociology, and I am currently completing a Ph.D. in Education. I am Director of the Kainai Wellness Centre, which is one branch of the Blood Tribe Department of Health, located on the Kainai Nation. I practice our Siksikaitsitapi ways and envision this to be at the forefront of our healing methods, in addition to an avenue for our way forward, as we think about, participate in, and actively change the Canadian landscape for the betterment of all – to justly reach reconciliation. Moderator: Knud Petersen Date: Thursday, June 13, 2019 Time: Doors open 11:30 am, Presentation 12 noon, buffet lunch 12:30 pm, Q&A 1 – 1:30 pm Location: Royal Canadian Legion (north door) 324 Mayor Magrath Dr. S. Lethbridge Cost: $14 buffet lunch with dessert/coffee/tea/juice or $2 coffee/tea/juice. RSVP not required

In response to calls for action from Indigenous families, communities and organizations, as well as non-governmental and international organizations, the Government of Canada launched an entirely independent National Inquiry into Missing and Murdered Indigenous Women and Girls (MMIWG) in September 2016. The National Inquiry's Final MMIWG Report released June 3, reveals that persistent and deliberate human and Indigenous rights violations and abuses are the root cause behind Canada's staggering rates of violence against Indigenous women, girls and 2SLGBTQQIA people. The two volume report calls for transformative legal and social changes to resolve the crisis that has devastated Indigenous communities across Canada. The Final Report is comprised of the truths of more than 2,380 family members, survivors of violence, experts and Knowledge Keepers shared over two years of cross-country public hearings and evidence gathering. It delivers 231 individual Calls for Justice directed at governments, institutions, social service providers, industries and all Canadians. As documented in the Final Report, testimony from family members and survivors of violence spoke about a surrounding context marked by multigenerational and intergenerational trauma and marginalization in the form of poverty, insecure housing or homelessness and barriers to education, employment, health care and cultural support. Experts and Knowledge Keepers spoke to specific colonial and patriarchal policies that displaced women from their traditional roles in communities and governance and diminished their status in society, leaving them vulnerable to violence. The speaker will elaborate and offer thoughts on future actions Speaker: Terri-Lynn Fox Oki, Niistoo'akoka Aapiihkwi'komotakii, my English name is Terri-Lynn Fox. I am a member of the Kainai Nation, which is part of the Blackfoot Confederacy. My academic credentials include a B.A. in Psychology, an M.A. in Sociology, and I am currently completing a Ph.D. in Education. I am Director of the Kainai Wellness Centre, which is one branch of the Blood Tribe Department of Health, located on the Kainai Nation. I practice our Siksikaitsitapi ways and envision this to be at the forefront of our healing methods, in addition to an avenue for our way forward, as we think about, participate in, and actively change the Canadian landscape for the betterment of all – to justly reach reconciliation. Moderator: Knud Petersen Date: Thursday, June 13, 2019 Time: Doors open 11:30 am, Presentation 12 noon, buffet lunch 12:30 pm, Q&A 1 – 1:30 pm Location: Royal Canadian Legion (north door) 324 Mayor Magrath Dr. S. Lethbridge Cost: $14 buffet lunch with dessert/coffee/tea/juice or $2 coffee/tea/juice. RSVP not required

In this first part of a two-part series, Steve Thompson, executive director of NCAT, sits down with Loren Birdrattler, project manager of the Blackfeet Agriculture Resource Management Plan or ARMP.They talk about a new partnership between NCAT and the Blackfeet Nation to evaluate the feasibility of a multispecies meat processing plant. This project is a key part of the Tribe's strategy to create local markets for producers, engage youth more directly in agriculture, and provide healthy, culturally appropriate food for tribal members in this remote corner of rural Montana. In this episode, Loren and Steve have a conversation about the landscape, culture and history of land management by the nations of the Blackfoot Confederacy. They also discuss the overall vision that inspires the Blackfeet Agriculture Resource Management Plan. Loren spent over a decade working for federal agencies in Washington D.C. and is now back in Montana working for the Blackfeet Tribal Government.Steve Thompson is located at NCAT's Rocky Mountain West Regional Office in Butte, Montana where this podcast was recorded. Related ATTRA Resources: Natural Livestock Feasibility Study: A report on the feasibility of producers developing alternative markets for grass-finished and organic livestock in Inyo and Mono counties of California. Building a Montana Organic Livestock Industry examines how organic beef producers in Montana can better access regional and national markets. Organic and Grass-Finished Beef Cattle Production highlights the practices producers are using to provide customers with nutritious food from pasture- and rangeland-based farms and ranches. Other Resources SARE: Blackfeet Agriculture Resource Management Plan. Please call ATTRA with any and all of your sustainable agriculture questions at 1-800-346-9140 or e-mail us at askanag@ncat.org. Our two dozen specialists can help you with a vast array of topics, everything from farm planning to pest management, from produce to livestock, and soils to aquaculture. You can get in touch with NCAT/ATTRA specialists and find our other extensive, and free, sustainable-agriculture publications, webinars, videos, and other resources at NCAT/ATTRA's website. You also can stay in touch with NCAT at its Facebook page. Keep up with NCAT/ATTRA's SIFT farm at its website. Also check out NCAT's Regional Offices' websites and Facebook Pages! Southwest Regional Office: Website / Facebook Western Regional Office: Website / Facebook Rocky Mountain West Regional Office: Facebook Gulf States Regional Office: Website / Facebook Southeast Regional Office: Website / Facebook Northeast Regional Office: Website / Facebook

In this first part of a two-part series, Steve Thompson, executive director of NCAT, sits down with Loren Birdrattler, project manager of the Blackfeet Agriculture Resource Management Plan or ARMP.They talk about a new partnership between NCAT and the Blackfeet Nation to evaluate the feasibility of a multispecies meat processing plant. This project is a key part of the Tribe's strategy to create local markets for producers, engage youth more directly in agriculture, and provide healthy, culturally appropriate food for tribal members in this remote corner of rural Montana. In this episode, Loren and Steve have a conversation about the landscape, culture and history of land management by the nations of the Blackfoot Confederacy. They also discuss the overall vision that inspires the Blackfeet Agriculture Resource Management Plan. Loren spent over a decade working for federal agencies in Washington D.C. and is now back in Montana working for the Blackfeet Tribal Government.Steve Thompson is located at NCAT's Rocky Mountain West Regional Office in Butte, Montana where this podcast was recorded.Related ATTRA Resources:Natural Livestock Feasibility Study: A report on the feasibility of producers developing alternative markets for grass-finished and organic livestock in Inyo and Mono counties of California.Building a Montana Organic Livestock Industry examines how organic beef producers in Montana can better access regional and national markets.Organic and Grass-Finished Beef Cattle Production highlights the practices producers are using to provide customers with nutritious food from pasture- and rangeland-based farms and ranches.Other ResourcesSARE: Blackfeet Agriculture Resource Management Plan.Please call ATTRA with any and all of your sustainable agriculture questions at 1-800-346-9140 or e-mail us at askanag@ncat.org. Our two dozen specialists can help you with a vast array of topics, everything from farm planning to pest management, from produce to livestock, and soils to aquaculture.You can get in touch with NCAT/ATTRA specialists and find our other extensive, and free, sustainable-agriculture publications, webinars, videos, and other resources at NCAT/ATTRA's website.You also can stay in touch with NCAT at its Facebook page.Keep up with NCAT/ATTRA's SIFT farm at its website.Also check out NCAT's Regional Offices' websites and Facebook Pages!Southwest Regional Office: Website / FacebookWestern Regional Office: Website / FacebookRocky Mountain West Regional Office: FacebookGulf States Regional Office: Website / FacebookSoutheast Regional Office: Website / FacebookNortheast Regional Office:

This is a special repeat presentation of a program that was originally broadcast last year for Canada 150 on CJSW-90.9FM, Calgary’s award-winning campus and community radio station based at the University of Calgary. As part of special programming for the nation’s sesquicentennial, CJSW organized ‘Untold Canada’, a program showcasing little-heard stories from Canadian history. On this episode: 'Stories of the Sun' narrated, edited and produced by Curtis Lefthand w/ John Trudell on "The Christian World View" and music from Randy Wallace ("Our Love Will Never Die"). This episode was recorded and aired on the traditional territories of the Blackfoot Confederacy and people of Treaty 7.

This is a special repeat presentation of a program that was originally broadcast last year for Canada 150 on CJSW-90.9FM, Calgary’s award-winning campus and community radio station based at the University of Calgary. As part of special programming for the nation’s sesquicentennial, CJSW organized ‘Untold Canada’, a program showcasing little-heard stories from Canadian history. On this episode, Grace Heavy Runner interviews Michelle Van Beusekom from the National Film Board about AABIZIINGWASHI, a national Indigenous film tour; Catherine features the story of Alexandria Sham and her grandfather who worked on the railroad; Hannah interviews Piikani elder Reg Crowshoe; and Sean Willet interviews professor George Colpitts about the history of bison. This episode was recorded and aired on the traditional territories of the Blackfoot Confederacy and people of Treaty 7.

This is a special repeat presentation of a program that was originally broadcast last year for Canada 150 on CJSW-90.9FM, Calgary’s award-winning campus and community radio station based at the University of Calgary. As part of special programming for the nation’s sesquicentennial, CJSW organized ‘Untold Canada’, a program showcasing little-heard stories from Canadian history. Featuring overlooked indigenous perspectives, hidden tales from the archives of Calgarian cultural associations and more, Untold Canada aims to inform, inspire and to provoke the listener into investigating what else has gone untold in the official Canadian historical narrative. On this first episode, Hannah Many Guns facilitates a group of Indigenous voices sharing their response to Canada 150 including interviews with Ian Campeau (DJ NDN of a Tribe Called Red); Piikani elder Reg Crowshoe, Sisksika elder Clarence Wolfleg, Daniel Voth (Assistant Professor of Indigenous Politics at the University of Calgary) and Cheryle Chagnon-Greyeyes (University of Calgary Native Centre). This episode was recorded and aired on the traditional territories of the Blackfoot Confederacy and people of Treaty 7.

A New Review of the Podcast Before I reprise the story of Crowfoot, I wanted to give a shout out to an iTunes listener with the screen name Jul121314 in the U.S. for the kind review. The review is titled "Great Storytelling". They continue saying: "Love listening to the stories - current and historical. I love the Canadian Rockies and this podcast gives me a much deeper understanding. " Thank you so much. Those that know me will tell you that I'm always trying to find the "story" hidden within a subject. Science and history are full of fascinating stories, and my goal with this show is to make sure that you always have a great story to enjoy. Crowfoot and Treaty 7 In last week's episode, I introduced you to the Blackfoot Chief Crowfoot. He was born at a time when the Blackfoot ruled the plains from Cypress Hills to the Continental Divide and from Montana to the North Saskatchewan River. If you haven't listened to that episode, you can enjoy it at www.MountainNaturePodcast.com/ep062. When I wrapped the episode, the Northwest Mounted Police had marched westward to chase away whiskey traders that had invaded Canadian territory from Montana. Crowfoot was happy the government would remove the whiskey that had ravaged his people, but he still wanted to better understand the role of the Mounties on Blackfoot territory. Once the Mounties were settled into their camp at Fort MacLeod, Colonel Macleod requested a meeting with the leaders of the Blackfoot Nation. When the meeting finally took place, and the leaders of the Blackfoot, Blood, and Piegan were gathered, Crowfoot asked Macleod to help the people understand the role of the police in their territory. By the time Crowfoot left Fort Macleod, he felt a strong affinity to the Colonel. Both understood the importance of peaceful relations and Crowfoot had already seen how the police were able to put an end to the trade of whiskey to his people. Crowfoot also felt Macleod was a man of his word. It was a precarious time for the nations of the Confederacy, and trust was critical if they were to move forward. Crowfoot saw this as a sign that the old ways had to change. He began to discourage his followers from raiding enemy camps to steal horses. The era of intertribal warfare would need to end. On the short term, the fortunes of the nations of the Blackfoot improved. With the expulsion of the whiskey trade, the Blackfoot Nation began to rebound. Rather than booze, they once again began to trade for horses and other goods necessary for their people. Despite this short-term feeling of complacency, Crowfoot saw disheartening changes within their territory. What had started as a trickle, was gradually becoming a flood of white men into Blackfoot territory. At the same time, the once plentiful buffalo were beginning to decline. For a nation so culturally tied to the previously endless herds of bison, Crowfoot imagined a time when the buffalo may no longer roam the plains. As incomprehensible as it would have been to him a few years earlier, Crowfoot worried for the future of his people. Reverend MacDougall, Crowfoots long-trusted friend explained that other First Nations had signed treaties with the Canadian government and that these treaties would ensure the rights of the Blackfoot by spelling out their claims to what must have felt like an endlessly shrinking landscape. It's likely that Crowfoot could not have any real concept of what a treaty would mean for his people, as well as what they would be giving up. What he did know was that more whites came every year and along with them fewer buffalo were available to hunt. It was only a matter of time before once endless herds were a memory and he knew there needed to be some agreement with the government of the whites. There was ample reason to be sceptical of any treaty with the government. The southern members of the Blackfoot Nation signed a treaty with the American government in 1855. It wasn't long before it became obvious it wasn't worth the paper it was written upon. Monies due were never on time, the quality of the promised supplies continually dropped over time, and more settlers meant the government continually insisted on changing terms of agreements already signed. When gold was discovered in Montana in the 1860s, the trickle of white settlers became a torrent. This led the Bloods and Piegan to defend their territory prompting Americans to send in the cavalry. The "Blackfoot War" as the dispute became known was finally settled when the Cavalry slaughtered 173 Piegan in an undefended camp. Most of the victims were women and children. When the Mounties arrived in the west, several of the Chiefs that would be asked to sign the Canadian Treaty were also signatories of the disastrous American one as well. Late in 1875, Crowfoot called a council of chiefs to discuss the possibility of a treaty with the Canadians. Along with all five head chiefs representing the three tribes, an additional 10 minor chiefs took part. They created a petition which was presented at the newly built Fort Calgary. They complained that white settlers were homesteading without restriction, usually in the best hunting grounds, and that incursions were increasingly common with Cree and mixed-blood Metis that were also hunting buffalo in their territory. Since no Indian Commissioner had been sent to them, they insisted that one: "visit us this summer at the Hand Hills and [state] the time of his arrival there, so we could meet with him and hold a Council for putting a [stop] to the invasion of our country, till our Treaty be made with the government." South of the border, a treaty with the Sioux, like the Blackfoot Treaty of 1855, had been signed in 1868, giving them hunting rights along the North Platte River and east of the Bighorn Mountains. Whites were to be excluded as long as there was good hunting for the Sioux. Well, all of that quickly fell apart when gold was found in the Black Hills in 1874. Prospectors flooded Sioux lands, and despite the pleas of the Sioux that the government honour the treaty, they were instead met with soldiers of the United States Cavalry. When the Sioux rebelled, the cavalry led by General George Crook, descended upon a large gathering of Cheyenne and Sioux along the Powder River. The carnage forced many to surrender and return to their reservation, but it also radicalized many who moved west to gather their strength for the coming conflict. Central to this was the great Sioux chief Sitting Bull. He sought to build a broad alliance, among both friend and enemy, to fight a common foe. Emissaries were sent to neighbouring tribes to seek allies in the coming conflict. One of these messengers was sent to the camp of Crowfoot. He offered a gift of tobacco, as well as horses, mules, and should they defeat the Americans, white women slaves. They also promised that once the Cavalry were defeated, they would ride north to rid the plains of the white men. The police were few and the people of the plains were many. Crowfoot needed little time to turn down offers of war with the whites, particularly with the Sioux who had long been their enemies. His message was met with a threat. The Sioux were strong and had a plan to destroy the soldiers; then they would come for the Blackfoot along with the police. As is often the case, timing is everything. When the news of the threat arrived in Crowfoot's camp, Inspector Cecil Denny happened to be present. Crowfoot shared with him the entire story. Denny promised the protection of the police to the Blackfoot, and Crowfoot offered 2000 warriors should the Sioux march north. The year was 1876 and Crowfoot stated: "we all see that the day is coming when the buffalo will all be killed, And we shall have nothing more to live on…  Then you'll come into our camp and see the poor Blackfoot starving.  I know that the heart of the capital white soldier will be sorry for us, and they will tell the great mother who will not let her children starve. We are getting shut in.  The Crees are coming into our country from the north, and the white men from the south and east, and they are all destroying our means of living; but still, although we plainly see these days coming, we will not join the Sioux against the whites, but will depend upon you to help us." This speech impressed Denny who sent a copy to Queen Victoria who personally responded to the chief to thank him for his loyalty. While this was playing out in Canada, Sitting Bull had already routed General George Armstrong Custer at the Little Bighorn in Montana. However, rather than following up on their threats, the Sioux realized their time in American territory was finished and they fled north into the Cypress Hills within Canadian territory. Sitting Bull, who had threatened to wipe the Mounties from the landscape, instead assured these same Mounties that he would break no laws in Canada. Again, Sitting Bull sent gifts of tobacco to Crowfoot's camp. This time the message was one of peace and friendship. The chief refused to smoke the tobacco until he understood Sitting Bull's true intentions. To his surprise, a party of Sioux, including Sitting Bull himself arrived at his camp. They both pledged peace and smoked the tobacco. The following year, the Canadian Government arranged to negotiate a treaty with the Blackfoot. Colonel James Macleod and Lieutenant Governor David Laird were appointed as commissioners charged with negotiating a treaty with the nations of the Confederacy. The presence of Sitting Bull in Canadian territory helped hasten the urgency of cementing a positive arrangement with such a powerful nation. At the same time, cattle were beginning to make their presence known on the plains and many envious eyes were looking westward towards the plentiful grasslands of Alberta, or what would eventually be Alberta. To complicate matters, in 1872 the government had promised a railroad link to British Columbia to connect it with the rest of the nation. This meant that a ribbon of steel would have to cross the country; the territory of the Blackfoot lay smack dab along the future line. As the various groups of the Blackfoot Confederacy, Sarcee, and Stoney nations gathered, Commissioner Laird summarized the changing conditions on the plains: “in a very few years, the buffalo will probably be all destroyed, and for this reason, the queen wishes to help you to live in the future in some other way.  She wishes you to allow her white children to come and live on your land and raise cattle, and should you agree to this she will assist you to raise cattle and grain, and thus give you the means of living when the buffalo are no more.  She will also pay you and your children money every year, which you can spend as you please.” His speech essentially asked them to share their hunting grounds in return for some land, cows, potatoes, ammunition and a whopping $5.00 per year. In return, they would be signing a treaty that would essentially strip them of their rightful ownership of their traditional territories; territories won through generations of war, blood, and sacrifice. Laird had little empathy for these first nations and often belittled claims that, to the Blackfeet, were not trivial matters. One of the Blood Chiefs, Medicine Calf had already signed one treaty - with the Americans. He saw that treaty continually broken and the terms ignored. He spoke: “the Great Mother sent you to this country, and we hope she will be good to us for many years…  The Americans gave at first large bags of flour, sugar, and many blankets; the next year was only half the quantity, and the following year grew less and less, and now they give only a handful of flour." When he asked about compensation for firewood used by the police and settlers, Laird responded: “Why, you Indians ought to pay us for sending these traders in fire water away and giving you security and peace, rather than we pay you for the timber used.”… The negotiations were hard and contentious. The many leaders of the various nations all had different ideas of what would be necessary to sign a treaty. According to one story, a white man spread a line of dollars on a table and informed Crowfoot that this was the currency by which the white man traded…not skins. Crowfoot took a handful of clay, made a ball, and placed it in the fire. He then looked to the white man and said: “Now put your money on the fire and see if it will last as long as the clay.” When the white man responded that his money will burn, Crowfoot retorted: "Oh your money is not as good as our land, is it? The wind will blow it away; the fire will burn it; water will rot it. Nothing will destroy our land. You don’t make a very good trade.” The chief handed the white man a handful of sand and asked him to count the number of grains of sand. When the white man admitted that he couldn't possibly count every grain, Crowfoot replied: “Very well, our land is more valuable than your money. It will last forever. It will not perish as long as the sun shines and the water flows, and through all the years it will give life to men and animals, and therefore we cannot sell the land. It was put there by the Great Spirit and we cannot sell it because it does not really belong to us. You can count your money and burn it with a nod of a buffalo’s head, but only the Great Spirit can count the grains of sand and the blades of grass on these plains. As a present, we will give you anything you can take with you, but we cannot give you the land.” Crowfoot showed that he truly understood the idea of ownership, but it is debatable as to whether he truly comprehended what the loss of all their land would mean to the Blackfoot. As negotiations continued to drag on, there were rumours that the northern Piegan were pondering massacring the government representatives. Crowfoot was against any violence towards the commission. The situation began to improve when the remainder of the leaders of the Blood tribe finally arrived at the treaty site. As the last of the great chiefs of the Confederacy arrived, even though the negotiations were difficult, the presence of the entire nation in one place helped raise spirits. Crowfoot consulted a medicine man for whom he had great respect. When asked if he should sign a treaty, the response was: “I want to hold you back because I am at the edge of the bank.  My life is at its end.  I hold you back because your life henceforth will be different from what it has been.  Buffalo makes your body strong.  What you will eat from this money will have your people buried all over these hills.  You will be tied down, you will not wander the plains; the whites will take your land and fill it.  You won’t have your own free will; the whites will lead you by a halter.  That’s why I say don’t sign.  But my life is old, so sign if you want to.  Go ahead and make the treaty.”… In the end, the various chiefs trusted Crowfoot to make the final decision as to whether they should sign. Finally, Crowfoot rose to speak: “While I speak, be kind and patient.  I have to speak for my people, who are numerous, and who rely upon me to follow that course which in the future will tend to their good.  The plains are large and wide.  We are the children of the plains.  It is our home, and the buffalo has been our food always.  I hope you look upon the Blackfeet, Bloods, and Sarcees as your children now, and that you will be indulgent and charitable to them.  They all expect me to speak now for them, and I trust the Great Spirit will put into their breasts to be a good people into the minds of the men, women and children, and their future generations... The advice given me and my people has proved to be very good.  If the police had not come to the country, where would we all be now?  Bad men and whiskey were killing us so fast that very few, indeed, of us would have been left today.  The police have protected us as the feathers of the bird protected from the frosts in winter.  I wish them all good, and trust that all our hearts will increase in goodness from this time forward.  I am satisfied.  I will sign the treaty.” With Crowfoot's words, the other chiefs also made their mark upon the treaty. The next order of business was to decide where their reserves would be located. Crowfoot believed that a single large reserve would help to keep their nation strong and strengthen their negotiating power with the whites. When there was no resistance he selected a long strip of land four miles wide extending some 320 km east into buffalo country. While the whites wanted the Blackfoot to take up farming, Crowfoot could not see his people surviving by "scratching the land" to grow food. He picked rich hunting grounds, but poor land for farming. Crowfoot was the first to sign. He expressed the concerns many of the Blackfoot had: “Great Father!  Take pity on me with regard to my country, with regard to the mountains, the hills and the valleys; with regard to the prairies, the forest and the waters; with regard to all the animals that inhabit them, and do not take them from myself and my children forever.” After Crowfoot, all the other chiefs, true to their word to him, also made their mark on the treaty. A missionary that was present at the signing, Father Scollen, was later asked if he thought the Blackfoot understood the magnitude of the document they had signed. He replied: “Did these Indians, or do they now, understand the real nature of the treaty made between the Government and themselves in 1877?  My answer to this question is unhesitatingly negative… Crowfoot, who beyond a doubt, is considered the leading chief of the plains, did not seem to have a faint notion of the meaning of the treaty…  All the other chiefs followed Crowfoot, and the substance of their speeches was that they agreed with him in all that he said…” How could they understand the implications of the treaty? Interpreters whose job it was to explain the terms had no words that would help the chiefs truly understand the concept of giving up vast territories to be settled on tiny plots of land. The Blackfoot would soon learn what signing this treaty meant. For generations, they had relied on winter snows to force the bison towards their winter hunting grounds in the foothills. This year the snows didn't come. Instead, winter fires on the prairies forced the bison to stay north of the Cypress Hills. The Blackfoot, as they had always done, had no choice but to follow the herds. Soon they found themselves on the edge of their territory and within spitting distance of their traditional enemies the Crees, Assiniboines, and Sioux. The winter was very difficult and starvation was a regular visitor to the camps. Sitting Bull once again visited Crowfoots camp and, while Crowfoot had no issues with the great chief, he advised that the Sioux stay away from their camps in such stressful times. He was worried that he would not be able to control his warriors. While spring brought a few buffalo back to the plains, Crowfoot could see that the future would no longer see them as master of territories occupied by vast numbers of buffalo. The bison were fewer and fewer and the many competing nations were all desperate for the same few animals. Crowfoot also learned that his friend Red Crow, chief of the Bloods, had decided, against the advice of Crowfoot, that he wanted a reserve farther south. This meant the joint reserve Crowfoot hoped for would not happen, and the single voice they might have with the government would now be partitioned. Crowfoot felt betrayed by his friend Colonel Macleod who had approved the request by Red Crow. He knew that this would weaken the power of the Blackfoot and was sure there was treachery on the part of the commission. The next winter was no better. The bison were scarce and the Blackfeet began to starve. Instead of bison, in desperation, they began to kill anything that was edible, whether it was a rabbit, ground squirrel, mouse, porcupine, or even badgers. If it had meat, it was fair game. Pleas to the government who had previously promised to feed the nation fell on deaf ears. Over the winter, they began to eat the camp dogs, and in time, began to eat anything made of leather, from moccasins, leather bags, and any piece of animal skin that might contain nourishment. The winter was terrible. In addition to the starvation, a party of 1,000 equally weak Crees camped just a few miles away. After a heated argument led to one of the Cree being killed, they finally moved on. Finally, in July of 1879, Edgar Dewdney was appointed as Indian Commissioner. He heard the pleas of Three Bulls and the other Blackfeet and brought beef along with flour and tea to offer relief to the starving. As he reported: “On arriving there, I found about 1300 Indians in a very destitute condition and many on the verge of starvation.  Young men who were known to be Stout and  hearty fellows some six months ago, were quite emaciated and so weak they could hardly work; the old people and widows, who, with their children live on the charity of the younger and more prosperous, had nothing, and many a pitiable tale was told of the misery they had endured.” That summer, the Blackfoot were advised by Dewdney and Colonel Macleod that many bison were being seen around the Cypress Hills. The Blackfoot followed their advice and sent the old and sick to Fort Macleod to be cared for by the police. As it turns out, those headed to the fort would fare far better than the warriors that headed out to hunt as their forefathers had done before them. As they approached Cypress Hills, Crowfoot met his foster brother Three Bulls who told him the animals that had previously been there had now moved out of the area. American hide hunters had set fires south of the border to prevent the normal northward migration of the buffalo, trapping them south of the border. While Crowfoot had never taken his people south of the American border before, the southern Piegan had always hunted there. Crowfoot had no choice but to head south into unknown territory. Unfortunately, his reputation preceded him and his arrival was heralded by a scalding news story in the American media: “Crowfoot has always been the leader of noted murderers, and is responsible for the death of more than one emigrant and prospector, yet this red butcher has been the pet of the Mounted Police ever since the latter arrived in the country” It hurts me to share quotes like this, but it's necessary to show the difference between Canadian and American views towards First Nations. At the same time, it was the Canadian government, with whom the Blackfoot had signed treaties with the promise of fair treatment and supplies of food, that had forced them to be there in the first place. The Americans resented the presence of so-called Canadian Indians and they had a good reason. Dewdney, in private correspondence, admitted as much: “I advised them strongly to go and gave them some provisions to take them off.  They continued to follow the buffalo further and further south until they reached the main herd and there they remained…  I consider their remaining away saved the government $100,000 at least.” Americans saw their territory swarmed by natives of every affiliation, from Blackfeet to Sarcee to Gros Ventres, and on and on. Each of these nations had no other choice, except starvation. The bison were quickly vanishing and these were all people of the bison. In addition to the scorn and risk of cavalry attacks from travelling south of the border, suddenly they were back in the lands of the whiskey trader. No sooner were their bellies full, did the whiskey wagons arrive in their camps. Suddenly, in addition to the whiskey, there was a new voice trying to whisper into their heads, a Metis by the name of Louis Riel. Riel had been a leader of the Metis when confederation transferred the lands of the Red River Settlement to the fledgeling Canadian government. He understood that the transfer of lands would be done with little consultation to the first nations and Metis that were already living there. In 1869, when the government sent surveyors to partition and run the area, Riel led his people in a rebellion. The government sent out soldiers and Riel fled to the U.S. to escape prosecution where he continued to promote mixed-blood rights. His resistance led to the founding of the province of Manitoba, and despite living in exile, he was elected three times to the federal government in absentia. Also in his absence, his colleague Father Nol Ritchot, managed to stare down John A. Macdonald and his Conservatives in negotiations and have the province of Manitoba established in May of 1870 while Riel was still in hiding. It was just a tiny postage stamp in terms of its present size. While merely one-eighteenth the size of modern-day Manitoba, it accomplished its goals of protecting the Red River settlement and the Metis for whom Riel had fought. Riel was gone from the political scene in Manitoba, but he was still working to coordinate a much larger rebellion that would take control of the Northwest Territories. While in Montana, Riel met with Crowfoot. As Crowfoot described the meeting: “He wanted me to join with all the Sioux, and the Crees, and half-breeds.  The idea was to have a general uprising and capture the North-West, and hold it for the Indian race and the Métis [mixed-bloods].  We were to meet at Tiger Hills, in Montana; we were to have a government of our own.  I refused, but the others were willing…” Riel had persuasive words, but Crowfoot could see they led only to ruin for his people. Like Sitting Bull a few years earlier, he was able to see past the passion and the fervour to the ruinous results. Somehow, despite being starved into another country, he still had confidence in the Mounted Police. In his conversations with Riel, there was an interpreter present, a false-priest by the name of  Jean L’Heureux. While L'Heureux had never been ordained as a priest, he roamed the plains preaching the gospel. Despite this official stature as a false-priest, others like Father Lacombe hired him as an interpreter due to the very close relationship with the first nations of the plains, in particular, the Blackfoot. He was a confidant of Crowfoot and he described Riel's words: “I soon learned the whole plan of the affair, which was nothing less than the invasion and taking possession of the North-West Territories, with the help of a general uprising of all the Indian tribes, united to the half-breeds…  That R…was to be governor, and Riel the first minister of his cabinet, where a seat was to be given to the Indian chief who, with his people, would help the half-breeds most in the contemplated invasion… Riel planned for his allies to meet at Tiger Hills and from there to march on the Canadians. Unfortunately, the Americans in whose territory Crowfoot's people were currently residing, also heard these stories of war parties. Like Sitting Bull, Crowfoot didn't want anything to do with Riel's rebellion and soon Riel realized that with the Americans aware of his plans, it was best for him to make tracks for the Judith Basin in Montana and talk no more…for now of rebellion. Oddly enough, Sitting Bull also met with Crowfoot in Montana. He had slipped south of the border as he had done numerous times to hunt. His people, like the Blackfoot, were also forced south of the Medicine Line in the quest for bison. He wanted no quarrel with the Blackfoot as he knew that he needed to return to Canada as soon as possible. He said to Crowfoot: “my children will be your children and your's mine.  From now on we will never fight again and we will be on the same side at all times.” He even named one of his children Crowfoot. Unfortunately, within days, a Sioux war party raided Crowfoot's camp and stole numerous horses. The two men never spoke again. While Sitting Bull's people were officially still in Canada, the situation for them got increasingly worse. Prime Minister John A Macdonald didn't like having the Sioux warrior on Canadian soil and he believed that Major James Walsh of the fort that bore his name in the Cypress Hills, was too lenient with Sitting Bull. However, Walsh had gained a great respect for the old Chief, as long as he kept his people peaceful. Macdonald had Walsh transferred to Fort Qu’Appelle, some 250 km distant. He was replaced by an officious inspector Lief N.F. (‘Paddy’) Crozier. He was instructed to convince Sitting Bull to go back to the U.S. Finally, in July of 1881, Sitting Bulls remaining followers rode south and surrendered at Fort Buford on the Yellowstone River. In the meantime, Walsh had taken vacation time and travelled to Chicago to meet with an American Indian Agent with whom he was friends. He pleaded for fair treatment for the Sioux. Sitting Bull was imprisoned for 20 months at Fort Randall in South Dakota and was freed in May of 1883. The following year, while touring Canada and the U.S. he met Annie Oakley. The Minnesotan sharpshooter deeply impressed the old chief and he adopted her as his daughter, giving her the name "Little Sure Shot". She continued to use that name throughout her career. He joined the Wild West Show of Buffalo Bill Cody in 1885 but only stayed for four months before returning to his reserve at Standing Rock. Around this time, a new native religious movement called the ghost dance became popular. The military was fearful of it and became convinced that Sitting Bull was an instigator. They ordered him arrested and during the scuffle, the old chief, along with numerous other Sioux, were killed. The plains had lost another great chief and songs of mourning filled the air at Standing Rock. Like Crowfoot, Sitting Bull was a man trapped in time. He was from a once proud and powerful nation that saw his way of life destroyed. While he chose a different path than Crowfoot, he did so with the conviction that he was doing what was best for his people. Next week, I'll finish the story of Crowfoot and the Blackfoot as they are eventually forced back to Canada amidst Cavalry threats, sickness, and starvation. Yellow Ladyslipper Orchid A few episodes back, in episode 60, I talked about the Calypso orchid and how it tricked bumblebee queens into pollinating it without providing any nectar reward. This week, I want to look at another related orchid, the yellow ladyslipper orchid. Orchids are a very old family of plants, and along with the dandelion or daisy family, represent the two largest plant families on the planet. There are more than 28,000 different orchid species on the planet today. Each one has evolved a slightly different strategy to attract their specific pollinator. Few plant families have diversified as much as the orchids in order to attract a very specific insect to act as courier to transplant pollen from one flower to another.  Orchids are also part of the major plant group called monocotyledon. This includes most of the grasses and sedges, along with lilies and irises. Monocots, as they are commonly referred, usually have grass-like leaves, with the veins running parallel to the leaf margin. Their petals are also usually arranged in multiples of threes, for instance, three or six petals. Most flowers reward pollinators with treats of nectar or pollen. Pollen is one of nature's most perfect foods. It contains everything that a honey bee needs to survive: sugar, proteins, enzymes, minerals and vitamins. The nectar is used to make honey to feed the larvae in the hive. So many plants have evolved specifically to provide one or both of these as a reward for pollinators visiting the plant and taking a bit of pollen to another plant to assist in cross-pollination. Across the orchid family, there are both nectar rewarding species and food deceptors like the Calypso which trick the bee into visiting but leave them hungry when they leave. Most orchids have three petals and three sepals. Unlike most plants though, where the sepals are usually nondescript, in orchids, often the sepals look just like the petals. This is particularly true of the ladyslippers. The yellow ladyslipper has three sepals that resemble the petals. One rises vertically above the plant and the other two fall behind and below the flower. It also has three petals, although the third one is modified into the pouch so distinctive in ladyslipper orchids. The other two petals, which resemble the sepals, tend two twist and curve forward as if they were the shoelaces that would tie the slipper onto the imaginary foot was this really a slipper. Above the pouch is a yellow triangular structure used to guide the bees into the pouch. Just in case they need further direction, there are purple markings that literally point down on the lip. To the bee, this means "follow this arrow to get pollen and/or nectar". Unfortunately for the bee, it gets neither. Like the Calypso, the yellow ladyslipper doesn't produce any nectar for the production of honey. That's alright, then a feed of pollen will do just fine. Unfortunately for the bee, the pollen of these orchids is all packed together into a single sticky mass. This allows a single bee visit to produce thousands of tiny seeds. When the bee follows the arrow on the lip into the pouch, it becomes trapped. Inside the pouch though, there's another series of purple lines that guide the bee towards the rear of the flower where there are two exit points for bees that are the right size. Too large and they may find themselves trapped in the pouch. Tiny angular hairs also serve to nudge the bee in the right direction towards these exits…oh and yah…the orchids reproductive organs. First, it passes the stigma or female part of the plant. If the bee has visited another orchid previously, the sticky pollen mass will be deposited here. Then, just before it exits the flower, an additional pollen mass will be placed on its back where it can't access it for feeding purposes. It will just stick there on the hopes that the bee gets duped once again. Without a pollen or nectar reward, there is little to motivate bees to keep visiting these orchids. That's why allowing a single visit to produce thousands of seeds is a good strategy - it makes every visit count. Why do bees come back? In part because of the seductive fragrance of the flower. It resembles the bees own pheromones. In addition, any bees that have already visited and escaped, leave their scent as well. This also serves to attract other unwitting bees. Once the flower is pollinated, it will produce a hard, vertical pod that contains thousands of tiny, wind-dispersed seeds. Once the seeds are released, for most plants the story would end. They would hopefully find their way to a place with good soil and germination would take place. For orchids, the story is not quite that simple. The seeds of the yellow ladyslipper are tiny and have very little in the way of food reserves. All plants need help in obtaining nutrients from the soil. Their roots need nitrogen and phosphorous to promote growth. Specialized fungi in the soil called mycorrhizal fungi are able to make these minerals available to the plants in return for a little of the sugar produced by the leaves. The fungi wraps itself around and, in some cases, within the roots. The plant provides sugar in return for these essential nutrients. Some 90% of all plants on the planet rely on these beneficial fungi for their growth. There are thousands of species of mycorrhizal fungi, and for most plants, they are not too fussy as to which species their roots associate with. They have sugar to trade, and the fungi have nitrogen. You give me yours and I'll give you mine. Some plants, as in the case of orchids though, are very particular. The yellow ladyslipper only associates with a small number of fungi species. It also needs their help to even germinate. Each of the seeds of the orchid are tiny and lack any food reserves. They need to land on just the right soil, which contains just the right fungi. Before they can germinate, the fungi have to wrap themselves around the seeds and provide not just nitrogen at this stage but also sugars. The plant seed has none so the fungus has to sustain the seeds until they can germinate. Essentially, at this time, the plant is parasitic to the fungus as it's not providing any sugars in return for the nourishment it is taking. Later, as the fungus feeds the seed until it germinates and grows, a period that can take years, The plant will begin to reciprocate and provide sugars to the fungus. In most plant relationships. Essentially, the relationship varies between one of parasitism and one of mutual benefit. Yellow ladyslippers also take hiatuses at different times in their lifespan where they won't sprout at all for several years. During these dormant times, it will, once again, rely on the fungi for nourishment. Unfortunately, this intense reliance on very specific soil fungi means that you can't transplant ladyslippers. The plants produce thousands of seeds specifically because the chance of germination is very rare. Only those few seeds that land in the right place, which contains the right fungal partner, have any chance of survival. It's important to think of orchids as a kind of compound species. The flower is only one component of the living plant. The fungi is intricately wound around and within its roots. One cannot exist without the other. If you see people tempted to dig them up or pick them, please let them know just how fragile these flowers are and that picking them today may mean that we never again get the pleasure of seeing another flower in that location. The more I learn about orchids and the orchid family, the more impressed I am. They are one of the most uniquely diversified group of plants on the planet. Because most don't offer nectar to their pollinators, they have to develop innovative ways of attracting them and making sure that each visit counts. And with that, it's time to wrap this episode up. Remember that Ward Cameron Enterprises is your source for all things Rocky Mountain. We offer nature, hiking, step-on, and photography guides to make sure your visit is a memorable one. Expert guides share the stories behind the scenery. If you'd like to reach out to me personally, you can hit me up on Twitter @wardcameron, or drop me a line at info@wardcameron.com. Don't forget to check out the show notes at www.MountainNaturePodcast.com/ep063 for links to additional information, and while you're there, don't forget to hit that subscribe button so you never miss another episode

Crowfoot The First Nations of the plains were a diverse and powerful collection of Tribes that were often at war with one another. Wars over territory, the best hunting areas, the theft of horses, and many other grievances kept the borders of various nations constantly in flux. One of the most powerful groups were the Blackfoot Confederacy of southern Alberta and northern Montana. The Confederacy was formed by three nations, the Siksika or Blackfoot, Piikani or Piegan, and the Kainai or Blood Nation. The Piegans are further separated into their Canadian and American counterparts with the Northern Piegan or Pikani and the Southern Piegan known as Piikuni. Later, they allied with the Tsuut'ina or Sarcee nation of Alberta, and the Atsina or Gros Ventre's from Montana. Early life on the plains was centred around the bison. European contact across the American West changed the life of the Plains Indian dramatically. As horses and guns made their first appearances in the 17th and 18th centuries, those nations with larger quantities of each could alter the balance of power between tribes. The Blackfoot Confederacy became masters of the horse and gun and used this to control large areas of southern Alberta and northern Montana. Their territory stretched from the North Saskatchewan River to the Yellowstone in Montana. East to west, they occupied areas from the Great Sand Hills in Saskatchewan to the Continental Divide. Their alliance became incredibly powerful, but they were often at war with the First Nations that surrounded their lands. The Blackfeet also controlled the trade of guns to their enemies on the British Columbia side of the Continental Divide.  Back in Episode 53, I shared the stories of David Thompson trading with the Kootenay or Ktunaxa in British Columbia and running for his life when the Piegans discovered he was violating their prohibition of trading guns. You can listen to that story at www.MountainNaturePodcast.com/ep053. Into this landscape was born one of the most influential leaders of the Blackfeet, a man that would later take the name of Crowfoot and who would be one of their greatest leaders at a time when they needed him most. Hugh Dempsey, in his book Crowfoot, offers an intimate glimpse into the world of this amazing leader. The year was 1830. The buffalo were still plentiful on the plains, and while smallpox had decimated the Cree of eastern Saskatchewan, it was still unknown to the Blackfoot Nation. In  a tipi somewhere in the Piegan nation, a Woman known as "Attacked Towards Home", the wife of Piegan warrior "Packs a Knife", gave birth to a healthy little boy they named "Shot Close." In these First Nations, a child may have several names throughout their life as major events prompted a new identity. Shot Close was simply the childhood name of Crowfoot. Names in Blackfoot culture were transient affairs. They changed with maturity, experience, and significant accomplishments. They were family possessions and had value. Great names could only be claimed by someone achieving something worthy of claiming the name. At this time, white men were of little concern to the Confederacy. They avoided the territory of the Blackfoot Confederacy, especially since David Thompson had narrowly escaped after trading with the Kootenay on the west side of the Divide. Additionally, a member of Lewis and Clark's expedition had killed a Blackfoot and so this also led them to exclude white men from their territory. At the same time, the Blackfoot did want the guns and horses that trade with the whites provided. And unlike most of the other native groups, the fact that the Blackfoot had plentiful bison meat to trade meant that the whites didn't try to coax them into trapping as had been done to many other nations. Crowfoot's father died when he was still an infant after joining a raid on the Crow Nation of Montana. Crowfoot was raised by his mother and his grandfather, "Scabby Bull." Crowfoot learned the history of his people and the skills needed to be a great warrior. After a long period of mourning, Crowfoot's mother Attacked Towards Home married a Blackfoot known as "Many Names". Crowfoot, his younger brother and grandfather all joined their mother and they left the Piegan to became a part of the Blackfoot Nation. With a new nation, Crowfoot was given a new Blackfoot name, "Bear Ghost." Soon after Crowfoot's family arrived in the Blackfoot camp, the nation was introduced to the ravages of diphtheria. Crowfoot was just 6 years old, and this terrible disease spread from child to child throughout the camp, taking many of the youngest, but somehow Crowfoot and his brother survived. Diptheria was followed by the Blackfoot's first experience with smallpox in 1837. The disease arrived on a steamer owned by the American Fur Company. First, it ravaged the Mandan, almost wiping them out, then it spread to the Assiniboine, and finally to the Blackfoot after a member of the nation was allowed to board the diseased steamer. Smallpox hit the Blackfoot camp in a way never witnessed by them before. Before long, white traders noticed a lack of Blackfoot at Fort McKenzie on the Upper Missouri River. Chief Trader, Alexander Cuthbertson went to look for them. Dempsey shared: "After travelling for a few days, he found a camp of about sixty lodges from the Piegan tribe. There was no sound and as he approached, a horrible stench permeated the air. When he came to the first tipi, he saw the grim results of the white man's disease. 'Hundreds of decaying forms of human beings, horses and dogs lay scattered everywhere among the lodges,' he recorded. 'Two old women, too feeble to travel, were the sole living occupants of the village.'" The Blackfoot had been a proud people who had fought for the right to hunt buffalo for generations. In the course of a single year, some two-thirds of the nation, or six-thousand people, perished from this deadly plague. That's like the population of Calgary dropping from 1.2 million people to just 400,000 people in a single year. For the Blackfoot, it was a population apocalypse from which they never fully recovered. Sure, those that survived and recovered continued on. Somehow the people close to Crowfoot survived, but they were one of few families left directly untouched by this pestilence. In time, as Crowfoot grew into a young man, he was drawn to be a part of a war party heading out to challenge one of their enemies. With this raid, he earned the right to claim a man's name, and he immediately the name of his father: "Packs a Knife". It took him little time to demonstrate his bravery in battle. To the nations of the Blackfoot Confederacy, brave acts were retold around the campfire. Counting coup was one of the greatest signs of bravery in many First Nations. It involved heading out into battle and instead of trying to kill your enemy, you simply try to touch them or their defences and then escape alive. In the case of Crowfoot, the Blackfoot attacked a camp of Crow Indians along the Yellowstone River in Montana. In the camp, they recognized a Piegan tipi by its markings and realized that it had been captured in battle. In Dempsey's account, the Blood Chief leading the raid said: "See that painted lodge? Whoever gets to it and strikes it will be the future leader of his people in hunting and in war." Crowfoot took this challenge to heart and when they attacked, he ran straight towards the camp, straight past numerous Crow warriors who fired at him. One of the balls hit his arm and, despite stumbling, he continued on. He managed to touch the tipi before anyone else, and in doing so, gained great prestige among the warriors. With this achievement, he chose a new name. "Crow Indian's Big Foot", which was later shortened to Crowfoot. This was indeed a great name. Only one man had previously used it. As Dempsey put it: "According to tribal tradition, only one person had previously held this honoured name. He was a relative of Many Names, perhaps an uncle or older brother, who had been a victim of treachery two years before the young Crowfoot was born. The first Crowfoot had been a brave man whose exploits had made him a chief. One day he and his companions in a war party found a camp which recently had been abandoned by the Crows. Prowling into the clearing, the Blackfeet saw a large footprint in the mud near the edge of a stream. Curiously, each of the other Indians placed his own foot within the imprint, but in each case his foot was too small. Then the chief tried. To the amazement and delight of his comrades, his foot fitted perfectly in the large imprint made by the unknown Crow Indian. Because of this incident, he took the name Crow Indian's Big Foot." In 1828 though, as the original Crowfoot travelled to a peace summit with the Shoshone, he was ambushed and killed. His bravery as a man, when coupled with the deceitful way in which he was killed, left a name that could only be claimed by a great man. During his lifetime, Crowfoot was a part of nineteen battles and was wounded 6 different times. He showed his bravery, but more importantly his leadership. To lead raids, you need to muster followers and he always had plenty of men willing to follow him into battle. In one battle, Crowfoot was shot in the back, and while he recovered, it was a wound that stayed with him throughout his life as the ball was never removed. Crowfoot gained a reputation as a formidable warrior. During the 1840's, it seemed that there were enemies in every direction. As Dempsey put it: "To the north were the Crees, to the east the Assiniboins [sic], to the south the Crows, and across the mountains the Kutenais [sic], the Shoshonis, Nez Perces, Flatheads, and the Pend d'Oreilles. Other battles were fought from time to time with the Sioux, Ojibwas, and mixed-blood buffalo hunters." The Blackfoot were wealthy and controlled some of the best Buffalo hunting grounds. They also had access to European trade goods and plenty of horses. The Cree and Assiniboine usually had few horses and the Crow, along with the nations on the far side of the mountains, usually had few guns. Access to both horses and guns made the Blackfoot the most powerful nation on the plains. As missionaries made their way onto the plain, Crowfoot didn't oppose them bringing their message to his people, although he never paid much attention to it. This tolerance for the whites helped to strengthen his reputation with them. He took every person, native or white, at their word. If you are true to your word then you had little to fear from Crowfoot. During the 1850s there were three principal chiefs of the Blackfoot, each with a large number of followers. Crowfoot was led by Three Suns. The others were Old Sun and Old Swan. Time took their toll on these great men and gradually they passed away. As each man's rule ended, they were succeeded by others. First, in 1858, Old Swan died and soon after, Old Sun also passed away. They were both replaced by much more warlike chiefs who saw white traders as enemies. The forts of the prairies began to see more and more attacks from the Blackfoot.  The Chief Factor of Fort Edmonton wrote in 1861: "…the Blackfoot have been un-bearable [sic] for the last 3-years or more, always getting worse and worse destroying our crops, stealing our horses, and doing everything they could to annoy us, in order to provide a quarrel so as to kill us. They now threaten openly to kill whites, half breeds, or Crees wherever they find them and to burn Edmonton Fort…". When Three Suns died, Crowfoot succeeded him. Unlike the two other high chiefs, he had built relationships with the traders and knew that his people needed the trade goods that the whites provided. To Crowfoot, as long as you are true to your word, you had nothing to fear. Crowfoot did not care what colour you were. If you were a benefit to his people, you were a friend. You didn't want to be his enemy. Crowfoot was fearless in battle but wise in his council, and these traits made him beloved by his people and respected by white traders. Crowfoot became so welcome at white trading posts, that he was treated as though he was the principal chief, regardless of his actual rank in the tribal hierarchy. Over time, Crowfoot amassed a large herd of horses, making him a man of means among his people. At the same time, he was a man who was "one of the people". He was generous with his wealth and was always willing to help those in need. This would be critical when smallpox once again visited his people in 1869. In an almost identical story to the outbreak that hit Crowfoot's camp when he was just seven years old, the disease arrived with an American steamer. The boat docked at the mouth of the Milk River and a Piegan crept aboard. As a Montana newspaper wrote: "to purloin a blanket from the couch of one of the smallpox patients, while the steamboat discharged its freight at the mouth of that turbid stream…the dreaded disease broke out among the copper-colored [sic] devils, and spreading like wildfire from tepee to tepee and from camp to camp, has made a great havoc in their strength and numbers - sending them to perdition in quicker time than bullets and bad bread could do the work. " Once again, smallpox ravaged the camps of the Blackfoot. The death toll was unimaginable. As bands split up in a futile attempt to outrun the trail of death that followed them, one after another they fell to the dread disease. Trading forts closed their doors to keep out the pestilence and neighbouring tribes were warned to stay far away lest they be routed as well. The death toll began to wane the following spring and the three tribes of the Confederacy began to tally their losses. Hugh Dempsey described the devastation: "The Piegans, who were the most severely affected, counted more than a thousand dead, the Bloods and Blackfeet over six hundred each, and the tiny tribe of fifty Sarcee lodges was reduced to only twelve." Somehow, Crowfoot once again escaped the disease. But he lost a quarter of his camp. The Blackfoot were never the same. Their undisputed rain on the plains had been dealt a mortal blow. In time, perhaps they could recover, but time was not a luxury they were afforded. The plains were changing, white settlers were moving in and their ability to stem the tide of incursions into their territory were never the same. In the following years, while some Blackfoot continued to wage war on their enemies, Crowfoot tried to remain a largely peaceful man. One of Crowfoot's sons died when out on a raiding party, but his wife Cutting Woman told him that she had met a young man that looked almost just like their lost son. While he was a few years older than their boy, as soon as Crowfoot met him, it was obvious that the similarities were remarkable. Crowfoot had suffered so much loss in his life that he invited the young man named Poundmaker to visit his camp. While Poundmaker was a Cree, he became Crowfoot's adopted son. As was the way on the plains, before long the Blackfoot and the Crees were at war again. Eventually Poundmaker had to return to his people but before he left, Crowfoot gave him horses and gifts, but more importantly, he shared the importance of wisdom. On the plains, so many wars were caused by tempers and emotion when wisdom could have brought peace instead. Crowfoot always seemed able to see beyond the emotion and look towards what was best for his people. In 1867, the nation of Canada was created. Up until this time, the plains had been under the purview of the Hudson's Bay Company whose forts had provided the only semblance of white rule to the west. By 1869, negotiations were in place to turn over these western lands, formerly known as Rupert's Land, to the fledgling nation of Canada. As the fur traders vacated the territory, it left a vacuum in terms of British control over the west. Well, nature abhors a vacuum, and whiskey traders in Montana began to cast envious glances northward. The state had prohibited the sale of alcohol and so, if there was nobody there to patrol Canada's prairies, then they would take advantage of the opportunity. Forts with names like Fort Whoop-Up began to open and sell whiskey to the members of the Blood tribe within who's territory it was built. Now when I say "whiskey", there was a bit of whiskey in those barrels, along with turpentine, strychnine, red ink, and red pepper. Within a short time, the fort had grossed $50,000 and more posts began to open in other areas. Infamous forts like Slide Out, Standoff, and Robber's Roost spread the liquor to Blackfoot country. Along with whiskey, they also offered repeating rifles for trade. As alcohol spread through the camps, fights between both friend and foe broke out. Even Crowfoot was not immune to the draw of whiskey. He visited forts at Blackfoot Crossing as well as Spitzee Post on the banks of the Highwood River. The missionaries that witnessed the illicit whiskey trade urged the fledgling government of Canada to do something…and so they did…they created the Northwest Mounted Police, the pre-cursor of the mighty Royal Canadian Mounted Police. The march west of the Mounties is a story I'll share in another episode, but suffice it to say that the word of these red-coated policeman riding westward travelled far in advance of the columns. When Reverand John McDougall met with Crowfoot to tell him of the impending arrival of the Mounties, he assured them that, although they would be building forts in Blackfoot territory, the Mounties were here to protect them from the whiskey. He also assured Crowfoot that white-man's justice would treat all people fairly, regardless of whether they were Indian or white. Crowfoot replied: "my brother, your words make me glad.  I listen to them not only with my ears, but with my heart also.  In the coming of the long knives, with their fire water and their quick-shooting guns, we are weak, and our people have been woefully slain and impoverished.  You say this will be stopped.  We're glad to have it stopped.  We want peace.  What you tell us about this strong power which will govern with good law and treat the Indians the same as the white man makes us glad to hear.  My brother, I believe you, and am thankful." Crowfoot had earned enough respect that the other chiefs supported his words. The first red-coats arrived in the fall of 1874. Colonel James Macleod was in charge and Crowfoot developed a strong relationship with him. Prior to meeting Macleod, Crowfoot sent his foster brother, Three Bulls to test the truth of Rev. MacDougall that the policemen were here to help them. Three Bulls told Macleod of the whiskey trading post at Pine Coulee, and then led the police to the fort. The traders were arrested and from the first time Crowfoot met Macleod, he saw in him an ally. It was at this time that Crowfoot the warrior had to transition to Crowfoot the politician and peacemaker. The presence of the police meant that the debauchery associated with the whiskey trade quickly waned and the powerful Blackfoot began to grow in numbers again. Instead of whiskey, valuable buffalo hides were traded for horses and within two years the Blackfoot had purchased more than 2,000. Yet all was not rosy on the horizon. Crowfoot saw that with the police, more white men were moving onto their lands and, at the same time, the buffalo were becoming more and more scarce. When Crowfoot spoke to Rev. MacDougall, he was told that First Nations in other parts of the country had treaties that set down the rights of the tribes and the lands that belonged to them. Crowfoot could not understand the implications of what a treaty might mean, but he did appreciate the fact that some form of accommodation would be made for them. He could also see how rapidly things were changing and that the lives of the Blackfoot would never be as they once were. Next week, I'll look at how the expansion of white men and police, along with the loss of the buffalo, forever changed the Blackfoot Nation. Next up…tracking track bears Trains and Bruins For decades, train tracks have been graveyards for black and grizzly bears, as well as many hoofed animals unlucky enough to be struck while wandering the tracks. The area surrounding train tracks offers a number of benefits for both bruin and herbivore alike. Train tracks mean openings in the forest canopy. Openings in the canopy mean opportunities for plants to grow. New growth attracts animals looking for forage. In the winter, train tracks offer easier travel corridors than walking through deep snow. For bears, the area around tracks can be very attractive. In July, the open area allows buffaloberry bushes to thrive. These bushes are one of the key summer foods for black and grizzly bears. In the spring, dandelion blooms offer a similar enticement. Trains all too regularly cost animals travelling them their lives. Their carcasses serve to attract other bears, coyotes, and other carnivores looking for an easy meal - unless they too don't recognize the danger that the tracks represent. Canada's railroads have a single track running coast to coast with periodic sidings to allow opposing trains to pass. The longer a train sits on a siding, the more opportunity there is for grain to leak out of hopper cars. For bears, after meat, seeds and nuts represent the next most nutritious food source. This makes grain spills an irresistible attraction for bears and serves to attract bears back to the tracks after experiencing these easy calories. Back in Episode 19, I mentioned a study that has shown that as much as 110 tonnes of grain is spilled along the tracks within Banff and Yoho National Parks annually. That's enough to supply the annual caloric needs of 50 grizzly bears. With numbers like this, it's easy to see that bears would find the tracks to be an enticing place to explore. In Episode 46, I described a study that showed that while not all of our bears regularly use the tracks, those that do, like the Boss, use them a lot. Researchers satellite collared 21 grizzlies and they found that only 4 were regular users of the tracks, but they popped by the rail line on 20% of the days they were being monitored. They also found that bears used the tracks much more in the fall. During autumn, 85% of scat samples near tracks contained grain as compared to only 14% in the summer and 17% in the spring. This likely reflects the seasonal availability of other food options at other times of the years. Now, just because scat samples don't include grain, the bears that left these samples were still hanging out near to the tracks. They may have been looking for elk and moose carcasses or feeding on dandelions and buffaloberries that are also plentiful near the railroad right-of-way. In fact, this same study found that scat found near tracks had a much higher likelihood of containing the hair of elk, deer, or moose. Banff's most famous bear, Bear 122, also known as "The Boss", is the current king of the tracks. His reign was almost cut short in 2010 when he was clipped by a passing freight train and somehow survived. The Boss is one of the heaviest users of the major transportation corridors in the park, spending much of his time around the train tracks and the Trans-Canada Highway - often munching on dandelions along the highway fences in the spring. He also spends time wandering near Highway 93S, through Kootenay National Park. This is another high-risk place to hang out, especially with cars exceeding the speed limits in some cases by as much as 30 or 40 km/h, all in a race to get to cottage country in the Columbia Valley. More than 1,200 large animals have been the victim of train impacts in Banff and Yoho since 1982, and since 1998 they have represented the number one cause of death for grizzlies in both parks. In just one 80 day stretch over the winter of 2015-16, 26 animals were killed along the tracks through Banff. This included 14 white-tail deer, six elk, two moose and four mule deer. During the last week of May of this year, two black bears died in separate incidents within Banff National Park. Parks is also looking into particularly dangerous spots for bears along the tracks. Morant's Curve, near Lake Louise, along with Five Mile Bridge west of Banff are two of the worst. Five Mile Hill represents a straight stretch after a series of curves have slowed the trains down. Here they begin to accelerate and this has resulted in at least 7 deaths. Three more grizzlies have died on Morant's Curve. Parks is building additional travel corridors away from the tracks to encourage bears near these danger zones to take advantage of other convenient trails. The trails at Five Mile are finished and work is currently underway at Morant's Curve. Fire is another tool that Parks staff will take advantage of this year, with an 800 ha burn planned for the Baker Creek area this fall. Numerous studies have shown that forest fire sites provide excellent forage for bears and the open canopy makes for a perfect home for buffaloberry bushes. Canadian Pacific Railway has been working very closely with Parks Canada in terms of redesigning the areas adjacent to tracks in order to give animals more options to escape when they see an oncoming train. Hopefully, with this ongoing collaborative effort, we will see the numbers of fatal strikes of bears and other animals begin to diminish over the next decade. And with that, it's time to wrap this episode up. Next week, I'll carry on with the story of Crowfoot and his people as the Blackfoot Nation signs Treaty Seven is settled onto reserves and struggles with the disappearing buffalo. As always, be sure to check out the show notes at www.MountainNature.com/ep062 for links to additional stories, as well as for a convenient way to subscribe to the show so that you never miss an episode. If you'd like to reach out to me directly, you can hit me up on Twitter @wardcameron, or drop me a line at info@wardcameron.com. Don't forget that Ward Cameron Enterprises is your source for step-on, hiking, photography, and nature guides in the mountain west. Why not give us a call for your next mountain experience. We'd love to hear from you…and with that said, the sun's out and it's time to go hiking! I'll talk to you next week.

For the final episode in this first "string" of episodes on Alberta, we will be exploring the story of a member of the Blackfoot Confederacy here on Treaty 7 land. Curtis Lefthand is of the Piikani Nation, and does NOT idenitify as Albertan - nor does he want to. His opinion may just flip everything we've discussed so far on it's head. What is Alberta, really? Stay tuned this summer for more against-the-grain discussion with real people on "anticulture." Thank you for listening!

Melting Mountain Glaciers For many years it has been believed that Canada's western mountain glaciers, also known as the Cordilleran Ice Sheet, melted some 12.5 thousand years ago. A new study published in the Journal Nature by researcher Brian Menounos and his team is shedding new light on just when our mountains became ice-free. Deciphering the story of ice melt across western Canada's mountain has far-reaching implications. By understanding how ice melted thousands of years ago, we can also build better models to predict how current alpine ice sheets, like the one in Greenland, may melt in the future. It also helps to understand the challenges of previous theories of an "ice-free corridor" in terms of human migration to the North American Continent. And finally, it also is an important part of the story of ocean level fluctuations as a result of the increased meltwater. When we talk about landscapes we need to understand two concepts, inheritance and consistency. When we look at changing climates over the millennia, we also need to look at the associate landforms that each climate typically creates. In the mountain west, for instance, the mountain landscape was first carved by the power of water. Water dissects the land in a very specific way. It takes advantage of the contours as well as weaknesses in the rocks to guide its flow. Water passes over rocks of varying hardness including soft shales and harder limestones. Softer rocks will be worn down more quickly while harder rocks remain more resistant to the power of water. Cracks or fissures will be widened and over time, the landscape begins to be divided by mountain summits and intervening v-shaped valleys carved by water. When glaciers later inherited this water forged landscape, they inherited the same valleys previously carved by water and began to renovate them. Narrow V-shaped valleys were renovated into broad u-shaped valleys typical of valley glaciers. High on the mountains, glaciers also formed on cliff ledges and any area where snow could accumulate. As these glaciers moved, they enlarged the ledges upon which they sat and in many cases created round bowl-shaped depressions called cirques. I often refer to cirques as glacial nurseries as the ice usually formed there and then would overflow down the valley as it exceeded the ability of these bowls to contain the ever-increasing volumes of ice. Rock and debris fell onto the ice and some hitched a ride, just like a modern-day conveyor belt. It would later be deposited along the ice margins in linear ridges called moraines. Most of the rock becomes incorporated into the glacier and gets scraped and scoured along the base of the glacier. It's this action that allows glaciers to modify the landscape. Today, water has re-inherited this ice-modified mountainscape and is once again altering the cirques and u-shaped valleys. Consistency refers to the simple fact that processes acting on the landscape within a particular climate are the same processes that acted on the landscape at other periods of similar temperature and moisture. The way water changes the mountains today is the same way it would have done thousands or even millions of years ago. Each climate creates its own types of landforms but is always working with vistas carved by successive climatic periods. As a naturalist, this is what I love to look for in the surrounding peaks. Where can I find the impacts of previous climates and how are the current changes in climate affecting how water will shape the mountains long into the future. Brian Menounos' study helps climatologists to not only more accurately understand how our mountain glaciers melted, but also how similar landscapes today may react in the future. Just like looking at a star in the sky represents light that may have traveled for thousands or millions of years before it reached your eye, our mountains may represent a time capsule of how other mountain glaciers may melt in the future. One of the challenges facing this study was the fact that most previous studies found that the glaciers in western Canada only melted around 12.5 thousand years ago. This date was the result of Carbon dating. Carbon dating has been a tried and true way of dating materials for decades, but once you get into high mountain landscapes, it runs into problems; there's not a lot of carbon at high elevations. The carbon used for dating comes from ancient plants and once you hit the upper alpine environment, you find yourself in a land of rock and ice with little to no plant life. This may have added significant error to the dating. If you take a walk to the far end of Lake Louise in summer, you'll enter a land where winter is still king, and where glaciers have only recently revealed the landscape that was previously hidden by ice. You'll also notice that there is little regrowth on much of the lower valley as you hike up to the Plain of Six Glaciers Teahouse. Once glaciers disappear from a mountain valley, it may take a millennia or more before it becomes fully reclaimed by plant communities. This means that the carbon that was being measured in previous studies may have represented plants that colonized the valley long after the glaciers had disappeared. Newer dating methods that don't rely on carbon offered some additional ways to get a better date. Beryllium is a mineral most of us have never heard of. It's a highly toxic and carcinogenic mineral, but it's also one of the lightest metals in the world and has a correspondingly high melting point. These characteristics make beryllium very important in today's cell phones, aeroplanes and even missiles. One isotope, beryllium 10, like carbon 14 is radioactive. The radioactivity is created by cosmic rays colliding with atoms on Earth. In the case of beryllium 10, it's caused when cosmic rays hit oxygen atoms in the bedrock. A layer of ice acts to stop these rays and so measuring how much beryllium 10, which is found in the quartz rocks so common in the mountains, can help to tell us when the rocks were exposed by melting glacial ice. Menounos and his team measured 76 samples from 26 locations to see if dates could be more accurately determined using this new dating method. They visited glacial moraines across British Columbia in order to test the theory that many areas may have been ice-free much earlier than previously believed. The great ice age, the Pleistocene, ended some 14,700 years ago when climates suddenly warmed. At the peak of the Cordilleran Ice Sheet, the amount of ice was similar to what can be found in present-day Greenland. The results showed that the moraine samples fell into two age ranges, 12,800 to 15,000 years for the older locations and 9,800 to 13,000 for the younger sites. If we work with the average ages of 13,900 and 11,400 years respectively, the study showed that large areas of the mountain glaciers had already melted prior to earlier estimates of 12,500 years ago. It also shows that ocean waters off the coast of British Columbia would have risen by approximately 4C between 15,500 and 14,000 years ago. This would have melted most of the low-elevation glaciers, leaving only the highest mountain regions ice-free. Also during this period, meltwater would have contributed to sea level increases of 2.5 to 3 metres. In other terms, the mountain glaciers lost half of their mass in less than 400 years. This also changed the ice sheet into a series of interconnected alpine glaciers, and icefields, gradually leaving us with the landscape we recognize today, just on a much much more extensive scale. This study shows that vast amounts of ice had been lost from the mountain landscape at least 2,000 years earlier than previously thought. It also shows that ice sheets as large Greenland's can also melt at a very fast rate. Essentially, once the melt starts, it can take place very quickly. While it may seem that this actually adds to the possibilities of human migrations towards a possible "ice-free corridor", the study shows evidence that low elevation travel routes would have remained ice-choked until long after the migrations would have needed to occur. Way back in episode 6 I talked about some of the new evidence that was rendering the ice-free corridor to the dustbin of history. You can check it out at www.MountainNaturePodcast.com/ep006. The most recent archaeological evidence shows that people had already arrived in North and South America as far back as 14,500 years ago. Assuming that early migrants made it across the ice-free corridor even 13,000 years ago, there is little chance they would have spread to Monte Verde in southern Chile by 14,500 years ago, yet there are archaeological sites that date to that period. Essentially, it's out with the ice-free corridor and in with the kelp highway. What the heck is the kelp highway you ask? Well, it refers to a coastal migration rather than an inland one. It wasn't long ago that this was considered fringe science. All the archaeological eggs were in the ice-free corridor camp and there was little research into an alternative option. Over time though, ancient sites began to appear across the coastal areas of North and South America that kept pushing the tenure of first nations further and further back. Currently, the oldest sites are 14,500 years old in places like the Page-Ladson site in Florida. As far south as this site seems today, this underwater site revealed evidence of mastodon bones that showed signs of human butchering. Even much further south, on the southern end of Chile, lies the Monte Verde site. In 1975 the remains of a Gomphothere, an animal considered to be ancestral to modern-day elephants was found and this spurred further investigations. These revealed amazing artefacts well preserved in a peat bog that included butchered Gomphothere bones, stone hearths, the remains of other local animals, wooden house posts and even bits of animal skin clothing. To most archaeologists used to having to deal with hearths and stone tools, this site was incredibly rich, largely due to the preserving qualities of peat. Again, the dates stretch back to some 14,500 years. Prior to sites like this, the Clovis culture was considered to the be the oldest North American indigenous culture, but these and many more sites are now pre-dating the Clovis culture which was believed to have arrived via the ice-free corridor between 12,900 and 13,200 years ago. So how exactly did these pre-Clovis cultures find themselves in the New World - well that's the kelp highway? Essentially it refers to a coastal migration of peoples confident in traveling by boat along coastal areas taking advantage of plentiful supplies of kelp and seafood that was available. The ice-free corridor Clovis migration has been suffering a death by a thousand cuts over the past few years. Doubtless, Clovis people did take advantage of a corridor across the Bering Strait but it is now clear that they were the followers and not the leaders. They would still have arrived several millennia after the coastal regions had already been settled. In Episode 37, I talk about a new site off the coast of British Columbia that begins to add fuel to the kelp highway migration theory. One of the Achilles heels of this potential migratory route in the past has been the lack of evidence of a coastal migration. A newly announced site on Triquet Island has revealed artefacts at least 14,000 years old. This makes it the oldest archaeological site in Canada and helps to finally build a trail of breadcrumbs to support a coastal migration. We still need to push the chronology back further if we are to bring well-established populations of humans to the southern tip of South America by 14,500 years ago, but perhaps this is a good start. One of the great aspects of science is that until you actually look for something, it may be hiding in plain sight. Some science is the result of just plain luck…looking for one thing, and discovering another. Sometimes, we're just looking in the wrong place. With renewed interest in a coastal migration, there will be more and more resources focused on examining sites that might have been visited by our very oldest ancestors. While part of me laments the loss of a good story on an ice-free corridor migration right past my doorstep, another part of me loves the fact that an entirely new archaeological story is now unfolding. Just to throw another wrinkle into the equation. We're still assuming a migration across the Bering Strait that hugged the Pacific coast of North America. What if these paleo sailors were more adept than we give them credit for? We know that Aboriginal Australians were there by 50,000 years ago. They would have had a more challenging, open-water voyage in order to discover this new continent. Maybe we're just beginning to scratch the surface in a new whodunnit of New World migration. A really unique site in California shows the potential for some kind of early human as far back as 130,000 years ago. The site was found in 1992 beside a highway site near San Diego California. While archaeologists are quibbling about a few hundred years here and there when dating sites, this site has come in more than 100,000 years before anyone thought humans could be in the new world. The site features a partial skeleton of a mastodon that appears to have been butchered by paleo-humans. The outrageous preliminary dating of the site kept it on the fringes until new dating techniques to confirm early dating. This resulted in the new research being published in the Journal Nature just in April of 2017. Every new discovery leads to new rabbit holes of investigation, confirmation, peer review, and then new questions. This site is so wacky early that if it's confirmed by subsequent research, then all human migration theories on the planet will be up for grabs. It's so old that we would be talking about hominids as opposed to humans. I can't wait to see how this story ends. Perhaps we are just at the beginning of a new mystery? Stay tuned. Next up - The greatest land geographer to ever live David Thompson's early years The history of the exploration of Canada is filled with the names of great men. Names like Simon Fraser, Alexander Mackenzie, Samuel Hearne, Anthony Henday, and David Thompson. All of these men were great explorers but in the final tally of simple achievement, none could hold a candle to David Thompson, or as the first nations knew him, the man who looks at stars. Thompson was born on April 30, 1770, in Westminster, England. His family was poor and after his brother was born two years later, his father died leaving the family even the more destitute. The day before his 7th birthday he was enrolled in the Grey Coat School in Westminster. At the time, it was a school devoted to educating poor boys. Its goal was "to educate poor children in the principles of piety and virtue, and thereby lay a foundation for a sober and Christian life". By all accounts, Thompson was an able student and this brought him to the attention of the School Board. In the minutes of their December 30, 1783, meeting it states: "The Master also reports that application was made by the Secretary belonging to the Hudson's Bay Company, to know, if this Charity could furnish them with 4 boys against the month of May next, for their settlements in America. The Master, by order of the Treas (sic) wrote a letter informing the Governor and Directors that there were but two boys that had been taught navigation in the school, which two boys they desire may be qualified for them, vis: Samuel John McPherson and David Thompson." What an adventure for a boy of only 15…or was it? Apparently, Samuel McPherson didn't think so as he did a runner the following day rather than be packed off to the new world. Thompson, on the other hand, embraced the opportunity and on the minutes of the Grey School dated June 29, 1784, he was apprenticed to the Hudson's Bay Company. The minutes state: "On the 20th of May David Thompson, a mathematical Boy belonging to the Hospl (sic) was bound to the Hudson's Bay Company and the Trear then paid Mr Thos. Hutchins, Corresponding Secretary to the said Company, the sum of five pounds for taking the said Boy apprence (sic) for seven years". I can imagine that when the Company ship the Prince Rupert departed London in May of 1784 that many things must have been going through the mind of this bright 15 year old boy. Part of him must have been terrified to leave the only home he had ever known for a vast wilderness. Thompson reflected on his years at the Grey School writing in his journal: "Books in those days were scarce and dear and most of the scholars got the loan of such books as his parents could lend him. Those which pleased us most were the Tales of the Genii, the Persian, and Arabian Tales, with Robinson Crusoe and Gullivers Travels : these gave us many subjects for discussion and how each would behave on various occasions." Doubtless, stories of the hardships awaiting him must have reached his young ears, yet he embraced his fate and soon after, the new world for the rest of his life. As the ship approached the coast of North America he wrote: "We now held our course over the western ocean ; and near the islands of America saw several icebergs, and Hudson's Straits were so full of ice, as to require the time of near a month to pass them ; this being effected the three ships separated, one for Albany and Moose Factories, another for York Factory, and the third for Churchill Factory at which last place we arrived in the beginning of September 1784." Thompson continued: "Hudson's Bay, including Jame's Bay, may be said to be an inland sea, connected to the Atlantic Ocean by Hudson's Straits…On its west side it receives Seal, Churchill, the Kissiskatchewan (now known as the Nelson), Hayes, Severn, Albany, and Moose Rivers; on the east side Ruperts and several other Rivers, the names of which are unknown as they come from barren, desolate, countries." What a first impression it must have been for Thompson? Fort Churchill was isolated at what must have seemed like the end of the world, especially when he learned: "The Factory is supplied once a year with goods and provisions, by a Ship which arrives on the last days of August, or early September, and in about ten days is ready for her homeward voyage; the severity of the climate requiring all possible dispatch." Thompson saw adventure along with hardship. In autumn, just like they do today for the viewing pleasure of thousands of tourists, the polar bears arrive at Churchill. Thompson wrote: "The polar Bear now makes his appearance, and prowls about until the ice at the sea shore is extended to a considerable distance ; when he leaves to prey on the Seal, his favourite food : during his stay he is for plunder and every kind of mischief, but not willing to fight for it." While the cold and the wind bothered all, there was little snow until the latter part of December when: "a north east snow storm of three days continuance drifted the snow to the height of the stockades and over them, and filled the whole yard to the depth of six to ten feet, which could not be cleared, and through which avenues had to be cut and cleared of about four feet in width ; and thus remained till late in April, when a gradual thaw cleared the snow away. From the end of October to the end of April every step we walk is in Snow Shoes. The Natives walk with ease and activity, and also many of us: but some find them a sad incumbrance, their feet become sore and their ankles sprained; with many a tumble in the snow from which it is sometimes difficult to rise." The winds of Hudson Bay are legendary. Any snow that falls quickly forms in huge drifts. After spending three weeks on the Bay this fall, I can see how the stockades would catch the drifting snow and how it would fill the enclosed yard as well. The climate is the great arbiter in the north and he wrote: "The country, soil, and climate in which we live, have always a powerful effect upon the state of society, and the movements and comforts of every individual, he must conform himself to the circumstances under which he is placed, and as such we lived and conducted ourselves in this extreme cold climate. All our movements more, or less, were for self-preservation : All the wood that could be collected for fuel, gave us only one fire in the morning, and another in the evening…" "The interior of the walls of the House were covered with rime to the thickness of four inches, pieces of which often broke off, to prevent which we wetted the whole extent, and made it a coat of ice, after which it remained firm, and added to the warmth of the House, for the cold is so intense, that everything in a manner is shivered by it" When the summer sun arrived, so did the swarms of mosquitoes. Thompson wrote: "Summer such as it is, comes at once, and with it myriads of tormenting Musketoes ; the air is thick with them, there is no cessation day nor night of suffering from them. Smoke is no relief, they can stand more smoke than we can, and smoke cannot be carried about with us. The narrow windows were so crowded with them, they trod each other to death in such numbers, we had to sweep them out twice a day ; a chance cold northeast gale of wind was a grateful relief, and [we] were thankful for the cold weather that put an end to our sufferings. " "different Persons feel them in a different manner ; some are swelled, even bloated, with intolerable itching ; others feel only the smart of the minute wounds ; Oil is the only remedy and that frequently applied ; the Natives rub themselves with Sturgeon Oil, which is found to be far more effective than any other oil. All animals suffer from them, almost to madness, even the well-feathered Birds suffer about the eyes and neck. The cold nights of September are the first and most steady relief." At one point, Thompson began to wonder why he had been brought at all: "It had been the custom for many years, when the governors of the factory required a clerk, to send to the school in which I was educated to procure a Scholar who had a mathematical education to send out as Clerk, and, to save expenses, he was bound apprentice to them for seven years. To learn what ; for all I had seen in their service neither writing nor reading was required, and my only business was to amuse myself, in winter growling at the cold ; and in the open season shooting Gulls, Ducks, Plover and Curlews, and quarelling with Musketoes and Sand flies." After spending a year at Churchill, he was sent to York Factory after the supply ship had arrived at Churchill in 1785. He was sent out, accompanied by two natives, on foot, without provisions, to walk 240 km in the cold of autumn to bring mail that had arrived on the ship to another fort. He was accorded a single blanket to keep him warm at nights. At the same time, two natives would be sent from York Factory to Churchill. This would give each fort current information about the state of the other while also forming as a ready means of communicating between the forts. They were dropped at Cape Churchill and while Thomson was given a blanket, his guides were given a gallon of strong whiskey. Alas, the day was lost as they quickly set down to consume the spirits. Thompson always opposed the use of whiskey in the fur trade and banned it from any post that he was in control of. The next day they walked all day without breakfast or lunch, and in the evening his guides shot a goose and three ducks. He arrived on Sept 13 and spent the winter in the fort and quickly settled into a new routine. The natives that walked with him were given 3 gallons of brandy and 4 pounds of tobacco. The fall and winter are spent collecting all manner of food, fishing, snaring hares, hunting geese in the fall and ptarmigan in the winter, and basically trying to stay warm. The forts had to be completely self-sufficient. March and April seem to be the months when snow blindness is most prevalent. Thompson writes: "As I never had it, I can only describe the sensations of my companions. Accustomed to march in all weathers, I had acquired a power over my eyelids to open, or contract them as circumstances required, and to admit only the requisite quantity of light to guide me, and thus [I] prevented the painful effects of snow blindness. In the case of those affected the blue eye suffers first and most, the gray eye next, and the black eye the least ; but none are exempt from snow blindness ; the sensations of my companions, and others, were all the same ; they all complained of their eyes, being, as it were, full of burning sand ; I have seen hardy men crying like children, after a hard march of four months in winter. Three men and myself made for a trading post in the latter part of March. They all became snow blind, and for the last four days I had to lead them with a string tied to my belt, and [they] were so completely blind that when they wished to drink of the little pools of melted snow, I had to put their hands in the water. They could not sleep at night. On arriving at the trading Post, they were soon relieved by the application of the steam of boiling water as hot as they could bear it, this is the Indian mode of cure, and the only efficient cure yet known, but all complained of weakness of sight for several months after." The Bay men had mastered the north country. As they expanded their influence further west, they encountered the peoples of the Blackfoot Confederacy, in particular, the Peigan. He wasn't the first to visit the Blackfoot, that honour was reserved for Anthony Henday who visited the area in 1754. Henday was trying to sell an impossibility though. He was trying to convince them to go to the Bay to sell their furs. This was pretty much a non-starter for a population of the grasslands. He learned that, rather than travel long distances to the Bay, the Blackfoot would sell their furs to the Cree, who would, in turn, trade them to the Company at York Factory for a profit. An additional wrinkle was that the rival Northwest Company had built forts far more convenient to the Cree and they would get the best furs long before the remaining poorer quality pelts made their way to the Bay. The Northwest Company sent men out, onto the land, to meet, live with, learn the languages of, and in some cases, intermarry with the indigenous people of the hinterlands. The Blackfoot, while they enjoyed the whiteman's trade goods, they really didn't need them, and they definitely didn't want trading posts in their territory. They also were in a position to manage trade across the continental divide to British Columbia. Essentially, any Hudson's Bay Man wanting to visit B.C. would have to go through them. To negotiate with the Blackfoot, the company sent James Gaddy who spent three winters living with the Peigan in the foothills west of Calgary. In 1787, 17-year old David Thompson accompanied him. At this point, nobody had realized that David was no ordinary teenager. He kept a careful journal and decades later would use it to write his memoirs. Thompson described the people that he stayed with and the stories shared with him by them: "The Peeagan in whose tent I passed the winter was an old man of at least 75 to 80 years of age ; his height about six feet, two or three inches, broad shoulders, strong limbed, his hair gray and plentiful, forehead high and nose prominent, his face slightly marked with the small pox, and alltogether his countenance mild, and even, sometimes playfull ; although his step was firm and he rode with ease, he no longer hunted, this he left to his sons ; his name was Saukamappee (Young Man) ; his account of former times went back to about 1730…" Saukamappee was not of the Peigan, today referred to by the name Pikani. He was part of a Cree nation known as the Nahathaway with whom the Pikani were closely allied. Both nations were constantly at war with the Snake or Shoshone Indians to the south. Usually, they were very well matched in terms of weaponry and few people died in their skirmishes…at least in the early days. Saukamappee related how the arms race began to alter the balance of power as horses and guns began to appear. "By this time the affairs of both parties had much changed ; we had more guns and iron headed arrows than before ; but our enemies the Snake Indians and their allies had Misstutim (Big Dogs, that is Horses) on which they rode, swift as the Deer, on which they dashed at the Peeagans, and with their stone Pukamoggan (war clubs) knocked them on the head, and they had thus lost several of their best men. This news we did not well comprehend and it alarmed us, for we had no idea of Horses and could not make out what they were. Only three of us went and I should not have gone, had not my wife's relations frequently intimated, that her father's medicine bag would be honored by the scalp of a Snake Indian." Guns and horse began to change the landscape of the plains. The Pikani won with the help of the Nahathaway guns. Thankfully, the Snake Indians didn't have any horses with them in this battle. A few days later, Saukamappee saw his first horse, a dead one that had been killed in a different skirmish. The Peigan were able to keep the Snakes gun-poor as they were able to control access to the Hudson's Bay and Northwest Company supply of trade goods. This allowed the Peigan to expand greatly across the plains until they encountered an unstoppable foe - Smallpox. "While we have these weapons, the Snake Indians have none, but what few they sometimes take from one of our small camps which they have destroyed, and they have no Traders among them. We thus continued to advance through the fine plains to the Stag River when death ca

In December 2015, Canada's Truth and Reconciliation Commission (TRC) released their 94 “Calls to Action” calling on all forms of government to begin the process of Reconciliation. The Lethbridge Indigenous Sharing Network (LISN), which is a network of Urban Indigenous Agencies, came together to start discussing Urban Indigenous issues in Lethbridge. In 2016, Alberta Culture and Community Spirit and Native Counselling Services, led the LISN through a series of strategic planning sessions, which resulted in the creation of a community based “Urban Indigenous Community Plan”. Of the recommendations in the plan, reconciliation was considered a main priority to be addressed. In September 2016, a reconciliation sub-committee was formed consisting of many stakeholders and the process towards creating a “Reconciliation Implementation Plan” commenced. The reconciliation sub-committee collaborated with appropriate members of Lethbridge City Council and administration and consulted with Elders from the Blackfoot Confederacy to come up with a plan. The plan, approved by Lethbridge City Council in June 2017, provides recommendations for municipal action as specified in the TRC, as well as actions that the broader community can take, through various agencies, organizations and individuals. The speaker will elaborate on the specifics of the plan, which also will be highlighted during various events at Lethbridge Reconciliation Week, September 18-23, 2017 Speaker: Roy Pogorzelski Roy Pogorzelski, a traditional Métis from Saskatchewan, is the director for the Iikaisskini (Low Horn) FNMI Gathering Place at U of L. He has worked with several municipalities to create a National Equity and Inclusion Guide, facilitated human rights training in Europe, instructed courses at the First Nations University of Canada and at the U of L and chaired the Reconciliation Committee for the City of Lethbridge. Melanie Joly, Canadian Heritage minister, recently appointed Pogorzelski to a four-year term as a director for the Canadian Race Relations Foundation. Pogorzelski was the Inclusion Consultant with the City of Lethbridge and in that role was recently invited to represent UNESCO Canada for the City at the International Coalition of Cities Against Racism (ICCAR) meetings in Kenya. In addition to being a U of L senator, Pogorzelski is a member of the Lethbridge Chamber of Commerce where he serves as co-chair of the Aboriginal Opportunities Committee. He is also a member of the Alberta Provincial Hate Crimes Committee and a founding member of Lethbridge Rotary Club Mosaic. Moderator:   Kristin Krein Date: Thursday, Sep 14, 2017 Time: Noon - 1:30 PM (30 minutes each for presentation, lunch and Q & A) Location: Country Kitchen Catering (Lower level of The Keg) 1715 Mayor Magrath Dr. S Cost: $12.00 (includes lunch) or $2.00 (includes coffee/tea) RSVP is not necessary

In December 2015, Canada's Truth and Reconciliation Commission (TRC) released their 94 “Calls to Action” calling on all forms of government to begin the process of Reconciliation. The Lethbridge Indigenous Sharing Network (LISN), which is a network of Urban Indigenous Agencies, came together to start discussing Urban Indigenous issues in Lethbridge. In 2016, Alberta Culture and Community Spirit and Native Counselling Services, led the LISN through a series of strategic planning sessions, which resulted in the creation of a community based “Urban Indigenous Community Plan”. Of the recommendations in the plan, reconciliation was considered a main priority to be addressed. In September 2016, a reconciliation sub-committee was formed consisting of many stakeholders and the process towards creating a “Reconciliation Implementation Plan” commenced. The reconciliation sub-committee collaborated with appropriate members of Lethbridge City Council and administration and consulted with Elders from the Blackfoot Confederacy to come up with a plan. The plan, approved by Lethbridge City Council in June 2017, provides recommendations for municipal action as specified in the TRC, as well as actions that the broader community can take, through various agencies, organizations and individuals. The speaker will elaborate on the specifics of the plan, which also will be highlighted during various events at Lethbridge Reconciliation Week, September 18-23, 2017 Speaker: Roy Pogorzelski Roy Pogorzelski, a traditional Métis from Saskatchewan, is the director for the Iikaisskini (Low Horn) FNMI Gathering Place at U of L. He has worked with several municipalities to create a National Equity and Inclusion Guide, facilitated human rights training in Europe, instructed courses at the First Nations University of Canada and at the U of L and chaired the Reconciliation Committee for the City of Lethbridge. Melanie Joly, Canadian Heritage minister, recently appointed Pogorzelski to a four-year term as a director for the Canadian Race Relations Foundation. Pogorzelski was the Inclusion Consultant with the City of Lethbridge and in that role was recently invited to represent UNESCO Canada for the City at the International Coalition of Cities Against Racism (ICCAR) meetings in Kenya. In addition to being a U of L senator, Pogorzelski is a member of the Lethbridge Chamber of Commerce where he serves as co-chair of the Aboriginal Opportunities Committee. He is also a member of the Alberta Provincial Hate Crimes Committee and a founding member of Lethbridge Rotary Club Mosaic. Moderator:   Kristin Krein Date: Thursday, Sep 14, 2017 Time: Noon - 1:30 PM (30 minutes each for presentation, lunch and Q & A) Location: Country Kitchen Catering (Lower level of The Keg) 1715 Mayor Magrath Dr. S Cost: $12.00 (includes lunch) or $2.00 (includes coffee/tea) RSVP is not necessary

In December 2015, Canada's Truth and Reconciliation Commission (TRC) released their 94 “Calls to Action” calling on all forms of government to begin the process of Reconciliation. The Lethbridge Indigenous Sharing Network (LISN), which is a network of Urban Indigenous Agencies, came together to start discussing Urban Indigenous issues in Lethbridge. In 2016, Alberta Culture and Community Spirit and Native Counselling Services, led the LISN through a series of strategic planning sessions, which resulted in the creation of a community based “Urban Indigenous Community Plan”. Of the recommendations in the plan, reconciliation was considered a main priority to be addressed. In September 2016, a reconciliation sub-committee was formed consisting of many stakeholders and the process towards creating a “Reconciliation Implementation Plan” commenced. The reconciliation sub-committee collaborated with appropriate members of Lethbridge City Council and administration and consulted with Elders from the Blackfoot Confederacy to come up with a plan. The plan, approved by Lethbridge City Council in June 2017, provides recommendations for municipal action as specified in the TRC, as well as actions that the broader community can take, through various agencies, organizations and individuals. The speaker will elaborate on the specifics of the plan, which also will be highlighted during various events at Lethbridge Reconciliation Week, September 18-23, 2017 Speaker: Roy Pogorzelski Roy Pogorzelski, a traditional Métis from Saskatchewan, is the director for the Iikaisskini (Low Horn) FNMI Gathering Place at U of L. He has worked with several municipalities to create a National Equity and Inclusion Guide, facilitated human rights training in Europe, instructed courses at the First Nations University of Canada and at the U of L and chaired the Reconciliation Committee for the City of Lethbridge. Melanie Joly, Canadian Heritage minister, recently appointed Pogorzelski to a four-year term as a director for the Canadian Race Relations Foundation. Pogorzelski was the Inclusion Consultant with the City of Lethbridge and in that role was recently invited to represent UNESCO Canada for the City at the International Coalition of Cities Against Racism (ICCAR) meetings in Kenya. In addition to being a U of L senator, Pogorzelski is a member of the Lethbridge Chamber of Commerce where he serves as co-chair of the Aboriginal Opportunities Committee. He is also a member of the Alberta Provincial Hate Crimes Committee and a founding member of Lethbridge Rotary Club Mosaic. Moderator:   Kristin Krein Date: Thursday, Sep 14, 2017 Time: Noon - 1:30 PM (30 minutes each for presentation, lunch and Q & A) Location: Country Kitchen Catering (Lower level of The Keg) 1715 Mayor Magrath Dr. S Cost: $12.00 (includes lunch) or $2.00 (includes coffee/tea) RSVP is not necessary

In 1846, Jesuit priest Nicolas Point began an eight-month journey among various bands of the Blackfoot Confederacy. Today, Point’s paintings depicting the hunting camps he encountered provide an unparalleled visual record of traditional Blackfoot life. anthropologist Dr. Sally Thompson reports on her collaborative project with a group of Blackfeet who have been exploring these images from the perspective of cultural insiders.

One year ago, four women in Saskatchewan began exchanging emails about the Harper Governments omnibus budget Bill C-45, better known as the Jobs and Growth Act, which had just been introduced in Ottawa. Jessica Gordon, Sheelah McLean, Sylvia McAdams and Nina Wilson were concerned the bill would erode indigenous rights. They decided to organize an event in Saskatoon, set for Nov. 10, and to help spread the word they turned to Facebook. They chose to call the page "Idle No More" as a motivational slogan. Bill C-45 changes legislation contained in 64 acts or regulations. The acts that most concern the Idle No More movement and many other groups are changes to the Indian Act, Navigation Protection Act (former Navigable Waters Protection Act) and Environmental Assessment Act. In addition to the changes, those involved in the movement were angered by what they call a lack of consultation with indigenous peoples. The movement has also expresses concern about other acts and bills from the Harper government, all of which if passed into law, could seriously jeopardize indigenous peoples culture and heritage. The speaker will draw attention to questionable conduct displayed by Governments, both provincial and federal. Peaceful actions by the Elsipogtog First Nations peoples in New Brunswick to protect their unceded territory from shale gas exploration, using fracking, was allegedly violated during the recent violent confrontation involving the RCMP, who acted on a Court of Queen's Bench injunction. The court later lifted Southwestern Energy's (SWN) injunction. The original injunction was filed by the Texas based company to end the blockade protecting Mi'kmaq traditional territory from fracking. Speaker: Lori Brave Rock Lori Brave Rock is an enrolled member of both the Blood Tribe here in Alberta and the Blackfeet Tribe in Montana; both tribes are a part of the Blackfoot Confederacy which extends up to Calgary and beyond. She is a self-employed stained glass artist and an activist within the Idle No More movement. Raised traditionally, Lori learned the importance of the relationship Blackfoot people have with their lands, waters, plants and animals and their sacred place within this culture. In the spirit of First Nations as the true stewards of the lands and waters, she urges everyone to become educated on the many environmental issues facing us, including fracking and to take an active role protecting all that we hold dear for the benefit of future generations. Moderator: Christina Cuthbertson Date: Thursday, November 14, 2013 Time: Noon - 1:30 PM Location: Country Kitchen Catering (Lower level of The Keg) 1715 Mayor Magrath Dr S Cost: $11.00 (includes lunch)

One year ago, four women in Saskatchewan began exchanging emails about the Harper Governments omnibus budget Bill C-45, better known as the Jobs and Growth Act, which had just been introduced in Ottawa. Jessica Gordon, Sheelah McLean, Sylvia McAdams and Nina Wilson were concerned the bill would erode indigenous rights. They decided to organize an event in Saskatoon, set for Nov. 10, and to help spread the word they turned to Facebook. They chose to call the page "Idle No More" as a motivational slogan. Bill C-45 changes legislation contained in 64 acts or regulations. The acts that most concern the Idle No More movement and many other groups are changes to the Indian Act, Navigation Protection Act (former Navigable Waters Protection Act) and Environmental Assessment Act. In addition to the changes, those involved in the movement were angered by what they call a lack of consultation with indigenous peoples. The movement has also expresses concern about other acts and bills from the Harper government, all of which if passed into law, could seriously jeopardize indigenous peoples culture and heritage. The speaker will draw attention to questionable conduct displayed by Governments, both provincial and federal. Peaceful actions by the Elsipogtog First Nations peoples in New Brunswick to protect their unceded territory from shale gas exploration, using fracking, was allegedly violated during the recent violent confrontation involving the RCMP, who acted on a Court of Queen's Bench injunction. The court later lifted Southwestern Energy's (SWN) injunction. The original injunction was filed by the Texas based company to end the blockade protecting Mi'kmaq traditional territory from fracking. Speaker: Lori Brave Rock Lori Brave Rock is an enrolled member of both the Blood Tribe here in Alberta and the Blackfeet Tribe in Montana; both tribes are a part of the Blackfoot Confederacy which extends up to Calgary and beyond. She is a self-employed stained glass artist and an activist within the Idle No More movement. Raised traditionally, Lori learned the importance of the relationship Blackfoot people have with their lands, waters, plants and animals and their sacred place within this culture. In the spirit of First Nations as the true stewards of the lands and waters, she urges everyone to become educated on the many environmental issues facing us, including fracking and to take an active role protecting all that we hold dear for the benefit of future generations. Moderator: Christina Cuthbertson Date: Thursday, November 14, 2013 Time: Noon - 1:30 PM Location: Country Kitchen Catering (Lower level of The Keg) 1715 Mayor Magrath Dr S Cost: $11.00 (includes lunch)

One year ago, four women in Saskatchewan began exchanging emails about the Harper Governments omnibus budget Bill C-45, better known as the Jobs and Growth Act, which had just been introduced in Ottawa. Jessica Gordon, Sheelah McLean, Sylvia McAdams and Nina Wilson were concerned the bill would erode indigenous rights. They decided to organize an event in Saskatoon, set for Nov. 10, and to help spread the word they turned to Facebook. They chose to call the page "Idle No More" as a motivational slogan. Bill C-45 changes legislation contained in 64 acts or regulations. The acts that most concern the Idle No More movement and many other groups are changes to the Indian Act, Navigation Protection Act (former Navigable Waters Protection Act) and Environmental Assessment Act. In addition to the changes, those involved in the movement were angered by what they call a lack of consultation with indigenous peoples. The movement has also expresses concern about other acts and bills from the Harper government, all of which if passed into law, could seriously jeopardize indigenous peoples culture and heritage. The speaker will draw attention to questionable conduct displayed by Governments, both provincial and federal. Peaceful actions by the Elsipogtog First Nations peoples in New Brunswick to protect their unceded territory from shale gas exploration, using fracking, was allegedly violated during the recent violent confrontation involving the RCMP, who acted on a Court of Queen's Bench injunction. The court later lifted Southwestern Energy's (SWN) injunction. The original injunction was filed by the Texas based company to end the blockade protecting Mi'kmaq traditional territory from fracking. Speaker: Lori Brave Rock Lori Brave Rock is an enrolled member of both the Blood Tribe here in Alberta and the Blackfeet Tribe in Montana; both tribes are a part of the Blackfoot Confederacy which extends up to Calgary and beyond. She is a self-employed stained glass artist and an activist within the Idle No More movement. Raised traditionally, Lori learned the importance of the relationship Blackfoot people have with their lands, waters, plants and animals and their sacred place within this culture. In the spirit of First Nations as the true stewards of the lands and waters, she urges everyone to become educated on the many environmental issues facing us, including fracking and to take an active role protecting all that we hold dear for the benefit of future generations. Moderator: Christina Cuthbertson Date: Thursday, November 14, 2013 Time: Noon - 1:30 PM Location: Country Kitchen Catering (Lower level of The Keg) 1715 Mayor Magrath Dr S Cost: $11.00 (includes lunch)

The Idle No More movement began late in 2012 after the Harper Government passed their massive omnibus budget Bill C-45. Four women, Nina Wilson, Sheelah Mclean, Sylvia McAdam and Jessica Gordon all shared a vision in which people can help protect Mother Earth, her lands, waters and people. The women began discussing the possible impacts that some of the legislation would carry if people remained idle. To them, it became evident that women MUST do something about the apparent colonial, unilateral and paternalistic legislation being pushed through Canada's parliamentary system. They began by calling a rally to inform the public that Bill C-45 intended to give the minister of Indian Affairs unprecedented power and they also informed the public on other legislation that may affect and ignore the treaties made with the crown, thereby impacting water, land and people in harmful ways. The women then helped other communities to coordinate efforts to hold similar rallies with the same goal in mind. These rallies took place all across the country and culminated when a National Day of Solidarity and Resurgence was called for December 10, 2012. This was an enormous grassroots event that never in history had seen so many nations and diverse groups of people come together. The speaker will elaborate on why many individual bills relating specifically to First Nations People within Bill C-45 are of particular concern. Speaker: Faye Morning Bull LLB Faye Morning Bull's Blackfoot name is Natoamiskapiakii, Holy Sunrise Woman. She is a member of the Piikani Nation, part of the Blackfoot Confederacy whose members are signatories to Treaty Seven. Faye is of Blackfoot, Cree & Nez Perce descent. She attended the University of Lethbridge where she completed her Bachelor of Arts degree, majoring in Native American Studies. During and after completing her degree, she worked with the Peigan Research Department on Specific Claims and Treaty rights issues. Faye finished her Bachelor of Laws Degree at the University of Calgary. Prior to attending Law School she also had experience working in Community Corrections, as a Probation Officer. Faye has an understanding of oral history as she is a Canadian Nez Perce descendent of the White Bird's people who came into Canada when Chief Joseph surrendered in the Bear Paw Mountains of Montana. Faye practices law and she has recently established her own law firm, Indigenous Law.

The Idle No More movement began late in 2012 after the Harper Government passed their massive omnibus budget Bill C-45. Four women, Nina Wilson, Sheelah Mclean, Sylvia McAdam and Jessica Gordon all shared a vision in which people can help protect Mother Earth, her lands, waters and people. The women began discussing the possible impacts that some of the legislation would carry if people remained idle. To them, it became evident that women MUST do something about the apparent colonial, unilateral and paternalistic legislation being pushed through Canada's parliamentary system. They began by calling a rally to inform the public that Bill C-45 intended to give the minister of Indian Affairs unprecedented power and they also informed the public on other legislation that may affect and ignore the treaties made with the crown, thereby impacting water, land and people in harmful ways. The women then helped other communities to coordinate efforts to hold similar rallies with the same goal in mind. These rallies took place all across the country and culminated when a National Day of Solidarity and Resurgence was called for December 10, 2012. This was an enormous grassroots event that never in history had seen so many nations and diverse groups of people come together. The speaker will elaborate on why many individual bills relating specifically to First Nations People within Bill C-45 are of particular concern. Speaker: Faye Morning Bull LLB Faye Morning Bull's Blackfoot name is Natoamiskapiakii, Holy Sunrise Woman. She is a member of the Piikani Nation, part of the Blackfoot Confederacy whose members are signatories to Treaty Seven. Faye is of Blackfoot, Cree & Nez Perce descent. She attended the University of Lethbridge where she completed her Bachelor of Arts degree, majoring in Native American Studies. During and after completing her degree, she worked with the Peigan Research Department on Specific Claims and Treaty rights issues. Faye finished her Bachelor of Laws Degree at the University of Calgary. Prior to attending Law School she also had experience working in Community Corrections, as a Probation Officer. Faye has an understanding of oral history as she is a Canadian Nez Perce descendent of the White Bird's people who came into Canada when Chief Joseph surrendered in the Bear Paw Mountains of Montana. Faye practices law and she has recently established her own law firm, Indigenous Law.

The Idle No More movement began late in 2012 after the Harper Government passed their massive omnibus budget Bill C-45. Four women, Nina Wilson, Sheelah Mclean, Sylvia McAdam and Jessica Gordon all shared a vision in which people can help protect Mother Earth, her lands, waters and people. The women began discussing the possible impacts that some of the legislation would carry if people remained idle. To them, it became evident that women MUST do something about the apparent colonial, unilateral and paternalistic legislation being pushed through Canada's parliamentary system. They began by calling a rally to inform the public that Bill C-45 intended to give the minister of Indian Affairs unprecedented power and they also informed the public on other legislation that may affect and ignore the treaties made with the crown, thereby impacting water, land and people in harmful ways. The women then helped other communities to coordinate efforts to hold similar rallies with the same goal in mind. These rallies took place all across the country and culminated when a National Day of Solidarity and Resurgence was called for December 10, 2012. This was an enormous grassroots event that never in history had seen so many nations and diverse groups of people come together. The speaker will elaborate on why many individual bills relating specifically to First Nations People within Bill C-45 are of particular concern. Speaker: Faye Morning Bull LLB Faye Morning Bull's Blackfoot name is Natoamiskapiakii, Holy Sunrise Woman. She is a member of the Piikani Nation, part of the Blackfoot Confederacy whose members are signatories to Treaty Seven. Faye is of Blackfoot, Cree & Nez Perce descent. She attended the University of Lethbridge where she completed her Bachelor of Arts degree, majoring in Native American Studies. During and after completing her degree, she worked with the Peigan Research Department on Specific Claims and Treaty rights issues. Faye finished her Bachelor of Laws Degree at the University of Calgary. Prior to attending Law School she also had experience working in Community Corrections, as a Probation Officer. Faye has an understanding of oral history as she is a Canadian Nez Perce descendent of the White Bird's people who came into Canada when Chief Joseph surrendered in the Bear Paw Mountains of Montana. Faye practices law and she has recently established her own law firm, Indigenous Law.

Mark Anquoe (Kiowa) and Michael Preston (Winnemem Wintu) present an exclusive archive recording of a speech by the late Bay Area Native Rights leader Bill Wahpepah (Sac-n-Fox, Kickapoo) at the Bohemian Grove protest in 1984. Also, an excerpt from a talk given by International Indian Treaty Council Legal Counsel Danika Littlechild (Ermineskin Cree) on the newly-coined human rights term “environmental violence”, recorded in New York City in May 2012. With music by Fawn Wood, Pipestone, Little Island Cree, Warscout, Blackfoot Confederacy and Tha Tribe. The post Bay Native Circle – July 18, 2012 appeared first on KPFA.