Wisdom of elders still vital with changing times

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Changes for Native people and their culture began during the days of European exploration and the fur trade. As Europeans moved westward they introduced their money, alcohol, religion and residential schooled to Native people. Over the years Native people became bi-cultural.

Traditionally all elders received tobacco for their wisdom and healing. But if someone wanted to give away food, horses, buffalo robes or blankets, the gifts were accepted.

Today's elders are given tobacco, blankets and other items they need including money. There is a growing demand for cultural knowledge and people are asking the elder to come and educate them. While cash payments are freely offered, sometimes they're expected.

But when elder work for money, the community questions their traditional values.

To be an elder once meant taking part in ceremonial rituals, being wise and having white hair. An elder is a healer and teacher of the people.

Today as long as someone is over 50 years old and has wisdom and knowledge, he can be considered an older--he doesn't have to be highly spiritual, says Raven Makkannew, head of the IAA Elders' Senate.

But he questions whether it's proper for elders to charge for their services. But, he adds, elders will accept gifts.

"When you approach an elder or healer, it's up to you what you want to give. In some areas I've head they (elders) have been charging for their services. I don't think it was ever meant (for them) to charge. It's the Creator's blessing, the Mother Earth is growing these plants. We don't buy the animal parts or plants," says the 65-year-old Makkannew.

Meanwhile, work in institutions, schools and hospitals is being done by the elders. Money can be given as a gift or as a payment for services. If someone asks for payment, it's crossing traditional boundaries.

"If the institution is paying for the knowledge I don't see anything wrong with that. As long as the students are getting something out of it, it's up to the institution what to give," says Makkannew.

Gas, meals and parking tickets have to be paid for, he chuckles.

Elly Cadieux of the Edmonton Public School Board's Sacred Circle says the younger Native generation has a duty to take care of the elders, the teachers of Native society. Many of the elders don't have jobs, she notes, adding it's important to approach them as well as to show them respect and give them offerings. Teachers get paid for their work, she observes.

But George Chatsis, great, great grandson of Chief Bigbear, slams elders, who charge for their services. He calls them "instant" or "contemporary" elders.

"It's not right! A true elder will not do that," he says.

While traditional people accept tobacco for their work, they don't charge a fee for their services, says Chatsis.

"If I was a drunk and wanted to get rid of my habit, I would give him (elder) tobacco and sit down and talk to him. If he believes you will follow through with your pledge to stop drinking, he'll perform the required service. It could be a pipe ceremony or a sweat," says Chatsis.

"Elders were not picked because they had white hair. They were special people, who were recognized by the community. They were living examples of respected citizens. Those charging lots of money aren't respected. But there are elders, who are doing the traditional thing, who are highly respected," he says.

Native people lived in harmony with the land. Today's Native is bi-cultural. Some people believe combining cultures is helpful in treating alcoholism since it crosses traditional boundaries.

At Poundmaker's Lodge Alfred Bonaise, the cultural coordinator, also takes on the role of a resident elder. He's paid for his services.

"We have always given tobacco at Poundmaker's. We (also) pay an elder at Poundmaker's. He needs to eat. He may want to buy a bike for his grandchild. He's done more for us than we could have ever done for ourselves. We've used a number of elders over the years. We can't give them a orse or buffalo robes," says director Pat Shirt.

"The way of life is different now than in the old days (when) they were given a horse or buffalo robes. Nowadays nobody is sleeping on buffalo robes. But the elders still have to live. They are given different gifts," he says.

Denys Auger, an Indian Association of Alberta (IAA) board member, says more parents should pass on cultural teachings to their children in the home. He says it may take another decade but people will turn back to their roots and live traditionally.

"You can't force anybody. It's important for them to look around and ask themselves what they want. It takes one to start things going."

While residential schools, alcohol and drugs had a negative effect on Native cultural development, extended families played a positive role, according to Native leaders.

Walter Lightening, dean of cultural studies at Hobbema's Maskwachees College, says Native culture thrived because of extended families. With the grandparents, parents, aunts and uncles all living together, a child had many different people from whom to learn.

"Interaction needs to happen for a culture to flourish. Extended families were important. The parents weren't the only ones to influence cultural development," he says.

But the residential schools dampened culture by keeping children away from the extended family for as much as 10 months out of a year and by discouraging them from speaking their language, says Lightening.

Drugs and alcohol has concealed the genius and kindness of Natives and has been a great destroyer of their culture, says Shirt.

"Alcohol was introduced to Indians so they (non-Natives) could take our furs, take our women, take our land. It buggered up our judgment and behavior," he says.

But he notes alcohol treatment programs have helped preserve Native culture and helped people feel good about themselves.

He says Natives have learned self-hatred from residential schools, jails and the Indian agents who put them onreserves and put them down. But they've learned their culture through the elders. Today more people are coming to powwows, which are a form of cultural expression learned from the elders, says Shirt.

"Why be so rigid? We can't go back to the old ways, we can't live in tipis in the bush. It's a matter of being able to survive," he says. "I wear shoes because I know moccasins would not last on a cement sidewalk. I have to live in both cultures."

Differences among Native people exist and bi-culturalism is crossing traditional boundaries. The methods people use to educate others about Native culture have worked.

Whatever path is chosen remains a personal decision. Elders, parents, teenagers and children must take time to clearly think and decide what they want.

According to the elders, people must unite and work together.

"When we do speak together, we have a powerful voice. We have to continue to try to speak with a united voice. Even if we have differences, it's up to us to iron them out," says 66-year-old Lee Willier, of the IAA's Advisory Council for Treaty 8 Women.