BLACK FAMILY VAUES & WAY OF LIFE PART 4

Fourth, and finally, Siksika learning theory posits that the final step towards grasping the meaning and significance of a particular concept or practice is to try to teach it to others. Such would be the case for the Siksika initiate charged with transmitting a particular item of information to other. At this point learners will probably be more mature adults, and will likely be dealing with spiritual subject matter and procedures of a more sacred nature. No doubt they will have stamped indelibly into their hearts the sacredness of what they are about to do and they will be adequately prepared to undertake the task. The slogan, “learning by doing” will have special meaning in this scenario. - Tiger Lilli Sakima
 

Names, among the Blackfoot, are highly esteemed and each family name has a story of its origin behind it. The tradition of name-giving is based on recognizing a special characteristic unique to an individual and then assigning a particular name to him or her. Individuals also have the right to change their names during their lifetime, and individuals might do so based on their unique experiences or accomplishments. When the Europeans arrived some changed their names because the newcomers could not pronounce their traditional names. Many families also took surnames for much the same reason.

Much of Siksika society life emphasizes the process of transfer, the Horn Society being one of several primary vehicles for this kind of activity. Horn elders always transfer teepee designs, family names, or medicine bundles according to strict protocols and philosophies, and in turn further transfers have to be made in exactly the same way that the last transfer was made. Today elders caution their younger relatives to accept any knowledge given by elders either formally or through family socializing moments and continue to pass along those teachings to future generations in order to protect Blackfoot history. Gifts of knowledge come in many forms, so listeners are cautioned to be aware of movements, language, stories, geography and anything related to community history. Once something has been appropriated, the cycle of teaching it to others is expected.

Traditionally, family relatives—uncles, aunties, and even older cousins—freely take part in child discipline and surprisingly to outsiders, this still happens today. In the words of one young one, “There are lots of times when someone is called on to talk to a person about his or her actions. This helps in my life right now as I am comfortable talking to anyone who is doing wrong or being just plain disrespectful. An example of this would be my friend’s son and how he talked to his mother. If things did not go his way he called his mother names. His mother did not want to yell at him or worse, strike him, so she generally put up with his behavior. One day I took him aside and talked to him about this. After a few days I pulled him aside and asked how he felt about the situation. He said he knew I was right and he should not have talked to his mother that way. To this day he is respectful to his mother. This event did not make my relationship with his mother any less friendly; she was actually glad that someone cared enough to talk to her child. I expect this same sort of action from my friends and family when dealing with my children.

All grandmothers traditionally play a very significant role in Siksika culture. One young one recalls growing up in her grandmother’s home and experiencing the deep spirituality the older woman fostered. As a medicine woman, the grandmother awoke early each morning and walked out onto the porch to greet the day. She offered prayers and songs to the Creator, at the same time sending forth in thanksgiving smoke from her pipe as incense. On waking up, her grandchild would quietly make her way onto the porch and silently sit beside her grandmother, trying not to disturb the elder’s time with the Creator "Napi'". The moment comprised a mixture of peace, love, and compassion as the two sat silently together enjoying creation. Today this young woman observes the same daily ritual by rising early, greeting the sun outside her home, and offering early morning prayers and songs to the Creator "Napi'" in her native language.

The custom among Siksika women to grow their hair long. One individual informed us that she had always complied with this custom until her grandmother died. At that point she cut off her hair and placed it in her grandmother’s casket. Among the Blackfoot, this action is viewed as a sacrifice on the part of the woman. Long hair is viewed as a gift from the Creator "Napi'", and if it is discarded in a careless fashion, it is believed that the individual will have bad luck; bad spirits on the other side will take the hair and use it for ghost bullets. It is a scared truth that members of the Buffalo Women Society keep their sheddings when they are in the sacred lodge and place them at the center pole for the next year. They also have a sacred bundle that is part of a ceremony to keep track of gathered hair. However, out of respect, no more will be written about this. Even this brief description is convincing evidence that many oral teachings are being carefully transmitted to succeeding Siksika generations.

Traditional seven sacred societies of the community—Horn, Crow, Black Soldier, Motoki (Buffalo Women), Prairie Chicken, Brave Dog, and Ma’tsiyiiks. Today four of the societies remain, committed to preserving sacred beliefs, rituals, and ceremonies of the Siksika. These are the Horn, Buffalo Women, Brave Dog, and Prairie Chicken societies. The number seven also represents the seven stars of what is now known as the Big Dipper.

"Sharing some things that I have learned"

True of Heart<>Tiger