Building Trust June 30th

In 2024, the term 'knowledge keeper' exploded from universities to communities to urban settings. In 2010, several terms were used to label traditional people with sacred knowledge. Some universities and First Nations reservations began to exclude the word elder since it held a broad definition. In no disrespect to people of age or who have experienced life in trauma or have no connection to traditional First Nations teachings, the term elder has been misused and misunderstood. What is an elder in conventional terms? To answer the question, there needs to be a clear definition and understanding of the essence and nature of an elder. Some individuals have deliberately used their age and position to gain status. Some individuals, this does not exclude traditional knowledge keepers, have also begun to gatekeep knowledge for status, control and power.

Firstly, I will answer the question from a Siksika perspective without using the broad First Nations paintbrush of the term elder. An elder can be an individual of any age or gender. In general, elders are of any age and gender. Elders are also categorized by their connection to sacred society or the sacred medicine bundle they own. When an individual or couple, for instance, are owners of these sacred objects, they are in training. Individuals who have transferred their sacred bundles become grandparents and elders; however, in the highest society, the Horn Society, it takes generations to become a grandparent, which is solely focused on training and not status. Also, elders must have a portfolio of knowledge, transferred rights, and ceremonies that they have accomplished to move forward. Again, it is focused on training or understanding humility, kindness, respect and forgiveness.

Secondly, the role of an elder is not just about age or ownership of sacred objects. It's about having the necessary experience in the sacred life to teach. In most First Nations communities, it's unacceptable to perform rituals without the transferred rights. This means that an individual must have first-hand knowledge and experience to transfer that knowledge. The most common statement made is, 'I can't give what I don't have. If you want to find out, I will.'

Thirdly, the transfer of sacred knowledge is a crucial aspect of the role of an elder. In Siksika terms, a reliable source is an 'Individual' (Human being in the physical form of this earth) who has the appropriate transfers. Some individuals who have researched museums and other media-type sources have used this knowledge as transferred knowledge. However, the most authentic form of transfer is an in-person, face-to-face chat. In most cases, the transfer is marked by the use of Sweetgrass and a hand gesture (hands clapped together like in prayer)

Fourthly, they must have the ancient ceremonial language. People in the ceremony will have the knowledge and understanding to teach properly.

Knowledge-keeping can be used in various ways in the Siksika worldview. On the other hand, the elders are specific to the knowledge they have gained. Elders of age and life experience are good examples of sacred knowledge transfer protocols. A lot of elders of age do not have the experience or, plainly speaking, the knowledge to transfer anything of a ceremonial nature. If knowledge is transferred from a non-elder of age to an individual and owner of a sacred bundle, this is considered dangerous. Without going into detail, since the ceremony is considered sacred, certain sets of protocols take place to ensure the knowledge or individual is not harmed.

In my current situation, I am speaking with elders. I am learning that most elders do not want to share their knowledge for fear of misuse or being accused of selling out language. Sadly, some have asked for a large sum of money. This is also a problem which I do not want to get into. I will focus on the more positive out of the two. From the elder's life experiences, the trauma of residential school is still a foundation of the fears they hold. My argument for the residential school era is to let go and forgive but not forget. This generation needs to stop the cycle of abuse to heal past trauma. Moving forward to a new reality and perspective on life in the Siksika cultural sense is difficult in the modern world. This should stop us from learning who we are as people and the language that strongly connects us to the world around us. Building trust in a manners of speaking is the priority.

Bastien, B., Kremer, J. W., OAPEN, DOAB: Directory of Open Access Books, University of Calgary Press - Open access eBooks, Canada Commons: Books & Documents, Open Research Library (Open Access), Canadian Publishers Collection, Coherent Digital (Firm), & Canadian Electronic Library (Firm). (2004). In Kremer J. W., Bastien B.(Eds.), Blackfoot ways of knowing: The worldview of the siksikaitsitapi (1st ed.). University of Calgary Press