A Blackfoot Narrative of Cardston County
By Rebecca Many Grey Horses
Blackfoot Territory
Cardston County is located in traditional Blackfoot Territory. Blackfoot oral traditions and the knowledge from ancestors have instilled the understanding that the Blackfoot traditional territory is vast with significant markers. The northern marker is the North Saskatchewan River, south along the Yellowstone River, as far east to what is known today as Glasgow, Montana, near the mouth of the Milk River, north into Saskatchewan, near North Battleford. Old Swan drew a map in 1801 for a trader by the name of Peter Fidler, which showed the Blackfoot Traditional Territory. Others used this map to explore the area. The land is very familiar to the Blackfoot people, as they moved with the seasons in the area. All along the eastern slopes of the Rocky Mountains, into the prairies, are known Blackfoot sacred sites, historical places, and geographical markers. Some sites are still evident today, and Blackfoot people go there for ceremonies. However, many sites have been disseminated and destroyed for development. The following are the most significant sacred places to the Blackfoot; they are used for vision-seeking sites, fasting, ceremonies, and gathering medicinal plants. Some have springs considered sacred water with spiritual energy. Ninastako (Chief Mountain) is recognized to be one of the most sacred mountains, Omahkai’stoo (Crowsnest Peak), Paahtómahksik (Waterton Lakes National Park), Kátoyissiksi (Sweetgrass Hills), Áísínai’pi (Writing on the Stone), Estipah-skikikini-kots (Head Smashed in Buffalo Jump) are sacred sites that hold many stories and landmarks of ancient ceremonies. Many of these sites are still revered and honoured, ceremonies still take place there, and plant medicines are still harvested in the areas by the Blackfoot and other First Nations.
Treaty 7
Treaty 7 was negotiated in September 1877 between the Crown (government) and Siksika, Kainai, Pikanii, Tsuut’ina and Stoney bands. Cardston County is located near the Kainai Reserve within the Blackfoot Traditional Territory.
The provisions in Treaty 7 included land set aside for reserves, the right for Her Majesty to navigate specified rivers, $5.00 treaty payments, ammunition, suitable clothing for leaders, supplies, payment for teachers, cattle for the band, and to be good loyal subjects.
Between 1871 to 1876, the government signed treaties with tribes systematically within those in the railroad’s proposed route. Since the Royal Proclamation recognized the Indians as the rightful occupiers of the land, they needed to enter into treaties to have them surrender the lands. Treaty-making indicated the autonomy of the First Nations; they were recognized as the first occupants of their territories. The treaties set the relationship between the Crown and the Aboriginal people.
First Nations saw treaties in a different light; treaties were solemn pacts, the most sacred covenants that man could make as Creator being a witness. It also meant establishing the future basis of relations between their people and the newcomers. First Nations representatives signed the treaties to ensure that they would receive some government assistance in the future to ensure the survival of their people. They believed that they would be cherished and protected by the Crown, with whom they had a special relationship. In return, First Nations believed they were merely giving the new settlers the right to use some of their lands for farming. First Nations people are certain they had no thought of giving up all title to their land, nor could they even comprehend the concept of extinguishing all title and all rights to their land forever.
Without treaties, Canada would have no legitimacy as a country. Some Canadians consider treaty rights to be “special privileges,” which sets Indigenous people apart from mainstream society. In fact, the majority of people living in Canada today have treaty rights and responsibilities. Thanks to treaties, Canadians have the ability to share the land, move freely about, conduct economic interests, govern themselves in the manner they choose and maintain their cultural and spiritual beliefs without fear of oppression. Reserve lands remain for the exclusive use of First Nations, but in treaty territory, the rest is shared in one way or another. Only a small amount of their traditional territory remains on which they can reside. In places where treaties are in effect, a treaty makes every building, business, road, government, or other activity possible.
Cardston-Kainai Pow Wow
In the past few years, Cardston has been the site of a mutually supported pow wow event held by the Cardston community and the Kainai reserve. This event is a result of a partnership to build respectable relationships between the town and reserve residents. The pow wow has become a popular summer event attended by many who come to witness the dancing, drumming, and socializing. This pow wow is usually held in August of each summer.
Pow Wow Dances
The different dance styles and categories vary between men and women. The men dance the Traditional Style, Grass Dance, Fancy Dance, and Chicken Dance. The women dance the Traditional, Jingle, and Fancy Styles of dancing. The dances originate from legends, sacred societies, and dreams; they have significant meanings and movements.
The Northern Traditional dancer regalia is a modern mix of tribal outfits from the tribes of the Northern Plains, such as Sioux, Blackfoot, Crow, and others. The Traditional dancer wears a roach made of porcupine hair and deer tail hair on his head — usually a beaded vest, roach, and beaded sides, with extensive beadwork outfitting the whole regalia. The movement in this style is one that is sometimes characterized as similar to a prairie chicken. The dancer is also said to be re-enacting the movement of a warrior searching for the enemy.
The Men’s Grass Dance was originally done as a Warrior Society Dance; it has evolved over the years. It has further evolved into a highly competitive form of northern dancing. Some believe that grass dancing came from young boys tying grass on their outfits. Before a dance could be held on the prairie, the grass had to be stomped down. Many of the movements are believed to come from this. A Grass dancer’s regalia stands out by these two features: his dancing style and his outfit. This dance style has often been described as a swinging, slick, old-time style. The outfit stands out by not quite as many feathers; aside from the roach feather, there are no bustles of any kind to be seen. The outfit consists of a shirt and pants, with a beaded decorated belt and side tabs, armbands, cuffs, and front and back apron, with matched headband and moccasins. Ribbons and fringe are set to flow with the movements and the roach on his head.
Men’s Fancy Dance has two types of styles; a basic simple step while dancing around the drum and a “contest” step with fast and hard footwork combined with a spinning up and down movement of the body. The “Fancy Dance” started as Fancy War Dance by the Hethuska Society in Oklahoma. The most noticeable regalia items on the Fancy Dance outfit are lots of loom-beaded suspenders, belt cuffs, headbands, and armbands. The other important feature of Fancy Dancers is the use of large feather bustles. Most bustles are
colour-coordinated with the beadwork by using large amounts of feathers dyed in matching colours.
The Men’s Chicken Dance originated from the Blackfoot people. The old-style chicken dance is one of the oldest forms of dancing for the Blackfoot. The dancing outfit is unlike that of the modern Traditional, Grass and Fancy Feather dances. The Prairie Chicken Dance is initiated from the prairie chicken’s mating dance in the springtime. Old Style Chicken dancers danced in one area displaying intricate body movements and dance steps. Their regalia included a head roach, breechcloth, round bells, and a small feather bustle. The Blackfoot are very proud of this dance. It started out as a religious society known as the Kiitokii Society. The Kiitokii Society is still practiced to this day in the Siksika First Nation in Southern Alberta.
One of the oldest forms of women’s dance is the Traditional Style; it is a dance of sophistication and grace. The women’s traditional dance movement is smooth and flowing. The ladies wear beautiful, fully beaded buckskin dresses decorated with intricate designs. The dresses are fully beaded on the shoulders or cape, and the women carry fringed shawls over one arm. The women’s shawl and fringes sway with her movements. The dance is slower than the other women’s dances.
The Jingle Dress Dance started with the Mille Lacs Band of the Ojibwe Tribe in the early 1900s and became more widespread in the 1920s in the U.S. and Canada. Today it is a popular dance amongst women. The story of the Jingle Dance is that the dress was first seen in a dream as a healing dance for women. The dance gets its name from the rows of ziibaaska’iganan (metal cones) sewed to the dress. In the early days of this dancing, the cones were traditionally made from rolled snuff can lids and hung from the dress with ribbons close to one another. These cones create a melodic sound as the girls and women dance. Traditionally, the dress is adorned with 365 visible jingles or cones. Today, these cones are often machine-made. The jingle dress dancers are light on their feet, to move in time with the drum and stop when the beat stops. They keep their foot movements low to the ground while dancing, kicking their heels and bouncing on their toes to the music.
Ladies Fancy Shawl is the latest form of pow wow women’s dance. The Fancy Shawl Dance comes from the Northern Tribes along the U.S. and Canadian Border. This is very similar in dancing style and just as colourful as the Men’s Fancy Dance. The ladies wear bright multicoloured shawls over their shoulders and dance by jumping and spinning around, keeping time with the drumbeat. It is said they mimic butterflies in flight. The dance style is quite graceful and light. The regalia’s significance is the vibrant coloured shawls, with elaborate designs, applique, ribbon work, and painting. Long fringe hangs from the edges of the shawl and flies around during the dancing. In addition to the shawls, the other key piece of the outfit is the fully beaded cape.
Ninastako
“The Mountain that stands apart” is a recognized Blackfoot sacred site known as Chief Mountain. To the Blackfoot people, Ninastako is a sacred mountain, identified as a place of ceremony, medicine gathering, and vision quest site.
The Blackfoot legend of Ninastako describes the battle between Ksiistsi-koom (Thunder) and Omahkai-stow (Raven). Ksiistsi-koom stole a man’s wife, and he sought the help of Omahkai-stow. They battled it out with their powers; Ksiistsi-koom used thunder and lightning, while Omahkai-stow used his wings to bring cold wind and snow.
In the end, Omahkai-stow won the battle, Ksiistsi-koom returned the wife to the man, and a treaty was made between Omahkai-stow and Ksiistsi-koom. Omahkai-stow insisted on dividing the year into two parts: winter and summer.
Ksiistsi-koom also gave the Thunder pipe to the man, which to this day is still revered and opens during the spring when thunder is heard. Ksiistsi-koom lives at Ninastako.
Eagle Spirit Gifts
Eagle Spirit Gifts is located in Cardston, at the Carriage Lane Mall. This store is owned by Tanya and Myron Eagle Speaker, a First Nations couple from the Blood Reserve. Eagle Spirit has been in operations for several years. They specialized in Indigenous clothing, blankets, gifts, and furniture. Many of the products they carry are items from Indigenous-owned brands. Tanya has won many entrepreneurial awards for her innovative ideas and enterprises. For tourists seeking unique gifts, this store is worth a visit.
ITSINOHTSSPIYAKI (REBECCA MANY GREY HORSES) is from the Fish Eaters and Many Children’s Clan of the Kainai. Her traditional Blackfoot teachings and upbringing have given her the skills to educate on Blackfoot perspectives and world views. Having a MA in Jurisprudence in Indian Law provides the academic background to consult, educate, and work in many areas. Rebecca loves to teach about Indigenous/Blackfoot stories, traditions, and perspectives. Itsinohtsspiyaki is advocating for preserving Blackfoot Sacred sites within Blackfoot Traditional Territory and has been actively mapping and documenting for the Indigenous Vision Organization as an advisory board member.