Buffalo Spirit Articles - First Issue Welcome on our journey Elder Joe Cardinal - In his own words Devalon Small Legs - cultural advisor A case made for unusual, thought-provoking art Who do you go to for advice? Oglala Sioux man writes to set the record straight Listen and you will learn Make an offering to the Elder Advice from the powwow trail Sweetgrass Making the connection The healing dance - the arena director The man in two worlds The First Horses

Phone: (780) 455-2700Fax (780) 455-7639 Email: edwind@ammsa.com The Spirit is here! Who do you go to for advice? By Terry Lusty Buffalo Spirit Contributor Who is an Elder? The question is often raised and usually provokes superb discussion. The question cannot be simply answered, nor can any one answer be considered universal. While there are similarities across Turtle Island, there are many differences. What is important is that one understands the Elder's place in society and acknowledges the fact that they have a considerable impact on the values, morals, ethics, attitudes and behaviors of the people in their circle. They serve as guides and role models for others to follow in their journey through life. During the 1970s and 1980s, the Alberta Métis community looked upon Adrian Montrose Hope from the Kikino Métis Settlement as one of their most cherished and knowledgeable Elders. This highly respected man was an educated person of Cree/Scots ancestry who spoke fluent Cree and English, was a poet, orator, storyteller, philosopher and staunch cultural advocate. He became a mentor to many, including this writer whose future he influenced in terms of culture, history and media. Hope was a fine storyteller and keeper of his culture. As such, he frequently shared his knowledge and promoted Métis culture at every turn. For him, that was one of his chief duties as an Elder. He also served as a confidant, and counselled people with problems or issues that required his attention. Hope was not an Elder simply because of his age. He was viewed and accepted as such by the Métis community at large because of the knowledge acquired and experiences lived over many years and how that contributed to his wisdom. The late Rik Yellowbird, a writer and cultural person, said he used to listen to Elders and they would say, 'You are your own teacher, your own healer and your own judge.' He believed that there are Indian Elders and elderly Indians, but they weren't one and the same. Their behavior and actions, coupled with the knowledge and skills they possess is what counts, according to Cree Elder Alfred Bonais. He worked for years as cultural co-ordinator at Poundmaker Treatment Centre and Nechi Treatment Training Centre in St. Albert, Alta., and is often called on to conduct prayers and smudges. He says an Elder must have, "a clean spirit, a clean body, clear mind, good heart and good behavior." How one can tell whether an Elder is an Elder in this regard may be determined by other Elders who observe what and how things are done, Bonais explains. They look for accuracy in the kinds of information that is being passed along. Bonais said Elders work together, respect each other, and support each other. "It is up to us," to reach out and help the youth because they have lost so much of the traditional ways," Bonais said. Blackfoot Elder, Tom Cranebear, takes the role of Elder a step further, saying an Elder has to walk the talk. "They have to have outstanding conduct, understanding and patience, and be tolerant." They do not have to be a pipe holder or ceremonialist. There are other people who can do these things, he said. Cliff Pompana, a Saulteaux originally from Manitoba, is a pipe holder and claims there are a number of self-appointed Elders, people who do not have sufficient experience, knowledge and wisdom to practice as Elders. Cranebear points to many from the penal institutions "making like Elders." They no sooner get released from jail, he adds, "and they imitate Elders . . . get themselves a pipe" without going through the right procedures, without even having a ceremony with the Elders. Cranebear himself was one Elder who received a headdress and pipe in the mid-80s from one of Alberta's most respected Elders, the late Joe Crowshoe of the Peigan First Nation in southern Alberta. Still another concern he has is the mixing of men and women in sweats. "It's a strict no-no," he said. There are Elders too, he complains, who play bingo and drink in bars, then go out and talk to people the next day. It's just not right. "They play Jesus one moment and are John Dillinger the next," he charges. Cranebear explained that many Elders help in communities without asking for something in return. Just one example he uses regards sweats. They are supposed to be "without strings attached. No fee. Just prayers and tobacco," he said. As well, "young Elders should travel to many different tribes and learn from them." That is what he did and it was so valuable, he said. "I'm still spending a lot of time with them. You never stop learning." The late Dr. Anne Anderson, a Métis Elder, author and educator who was often called upon because of her knowledge and wisdom, used to say that Elders are sometimes selected by their communities for what they have to offer. If, for example, they have become skilled at something in particular and have also achieved a lot of knowledge and wisdom, they may be accepted as an Elder. This applies even if they appear to be too young to be an Elder. There are young Elders who may have grown up and spent a lot of time around other Elders and met the requirements at an earlier stage than most. That can qualify them, even if they are only in their 40s or 50s. Protocol should be followed when approaching an Elder. To obtain advice or direction from Elders, said Antoine Littlewolf, a Cree from Onion Lake, one should take a pouch of tobacco, offer a bit of it to the Elder. If one has no tobacco, it can be substituted with something else, like some cloth. Like Bonais and so many others, Littlewolf is saddened by the fact that "today's generation are not learning [the traditions]," which is why he tries to transfer what knowledge he has to young people. In closing, it is advised that Elders be given their due respect. Be considerate of their needs - comfort, company, food, gift, and acknowledgement. Continue your journey