GRADE 5 SCIENCE: Earth and Space Science: Weather · PDF fileFirst Nations and Métis Integration into ... GRADE 5 SCIENCE: Earth and Space Science: Weather ... The Inuit Thought of

First Nations and Métis Integration into the Curriculum – GRADE 5 SCIENCE: Weather

GRADE5SCIENCE:EarthandSpaceScience:Weather

Rationale: Studentswilldevelopanunderstandingthatweatherisanimportantaspectofdailylife.Theywillbegintorealizethatweatherconditionsarenotrandomoccurrencesbutareratherpartoflarger,predictablesystemsandpatterns.Withintheunitstudentswillexaminetemperature,air,windspeed,precipitationandcloudformation.Theywillbegintorecognizehoweachofthesefactorsaffectweathersystemsandourdailylives.

IncorporatingMedicineWheelPhilosophy

Spiritual–Studentswilldeveloprespectfulrelationshipswithboththespiritworldandthephysicalworldaroundtheminrelationtoweather,theseasonsandthegiftsofMotherEarth(sun,rain,windandair).TheywillshowthanksandgratitudeforthegiftsofMotherEarth.StudentswillfindvalueintheFirstNationscelebrations,storiesandlegendsusedtoexplainandshowappreciationforweatherandseasons.

Physical–Studentswillexploreavarietyofwaystocollectandinterpretweather‐relateddata.Theywillinvestigatehowtheweatherandclimatehaveadirectimpactonourdailylives–activities,food,careers,etc.

Emotional–Studentswilldemonstrateanawarenessofhowtheiractionsandbehaviourscanimpacttheenvironmentandfuturegenerations.Theywillidentifyandmakeconnectionsbetweentheweatherandtheirfeelings/moods.

Mental–Studentswillrealizethatallofcreationisinter‐dependentandequallyimportant.Theywillrecognizethecyclicalnatureoftheseasonsinrelationtothemedicinewheel.StudentswilluseknowledgeofFirstNationsmethodsofpredictingandunderstandingtheweathertoformconclusionsandmakeassumptions.

UnitOutcomesWE5.1 Measure and represent local weather, including temperature, wind speed and direction, amount of sunlight, precipitation, relative humidity, and cloud cover.

WE5.2 Investigate local, national, and global weather conditions, including the role of air movement and solar energy transfer.

WE5.3 Analyze the impact of weather on society and the environment, including technologies that help humans address weather conditions.

ResourceList:

Keepers of the Earth – Native Stories and Environmental Activities for Children Michael J. Caduto and Joseph Bruchac

www.wdm.ca/skteacherguide/SICCResearch/FNWeather_TeacherGuide.pdf

http://eo.ucar.edu/webweather/activities.html

Déné Legends ‐ Yatth Dene (The Snowman) Mr. J.B. Garr

Practicing the Law of Circular Interaction – First Nations Environmental and Conservation Principles.

Brother Eagle, Sister Sky ‐ A Message from Chief Seattle

http://www.campsite24.ca/climate/parks‐en/index.html Climate Change Interactive Website

www.native‐drums.ca Legends

http://climatechangenorth.ca Climate Change

http://epa.gov/climatechange/kids/ Climate Change

http://www.ecokids.ca/pub/games_activities/index.cfm Ecology Web‐Games

www.ec.gc.ca Environment Canada

http://www.canadiangeographic.ca/cgKidsAtlas/geodome.asp Canadian Ecozones

http://www.fema.gov/kids/dizarea.htm Natural Disaster Site for Kids

http://weathereye.kgan.com/expert/nino/index.html El Niño Activity

http://www.amherst.k12.wi.us/USERWEBS/faculty/faculty/gorddebr/myths/Creefloo.html Cree Flood Myth

The Inuit Thought of it – Amazing Arctic Innovations Alootook Ipellie w/ David MacDonald

The Missing Sun Peter Eyvindson

The Igloo Charlotte and David Yue

Powwows Coming Linda Boyden

How Coyote Stole Summer Stephen Krensky

How Summer Came to Canada William Toye

Native Houses Bobbie Kalman

Houses of snow, skin and bones Bonnie Shemie

The Wish Wind Peter Eyvindson

Circle of Thanks Susi Gregg Fowler and Peter Catalanotto

The Spring Celebration Tina Umpherville

Storm at Batoche Maxine Trottier and John Mantha

DeeperUnderstandingQuestions

‐ How does weather impact: Careers? Environment? Lifestyle? Activities? Housing?

‐ What experiences, memories, stories do you have involving the weather?

‐ How can understanding the weather benefit your life?

‐ Why is it important to understand seasonal changes?

‐ How do the seasons’ changes impact your life?

‐ Compare and Contrast the effect of the seasons on urban people vs. traditional Aboriginal people

‐ In what ways does weather determine: How you feel? What you wear? The activities you participate in? Etc.

‐ Could you live without the sun? Why not? What are some important things the sun gives to you?

‐ How does the wind benefit people and other living things?

‐ Can anyone “own” water? What responsibilities do you have to others to not pollute the water/to keep lakes,

rivers, streams, etc. clean?

‐ Do all parts of the world have four seasons?

‐ How do seasons affect people? Plants? Animals?

‐ What causes the seasons?

‐ How do our actions and behaviours impact the lives of future generations? (climate, global warming, etc.)

‐ How have the actions and behaviours of our ancestors impacted the world we live in today? (climate, global

warming, etc.)

‐ How do forces of nature (sun, rain, wind, etc.) influence

‐ What are your responsibilities towards Mother Earth?

‐ How do you show respect or gratitude to Mother Earth?

‐ How/When do you depend on the weather? Has it even let you down?

‐ How could/does weather make you happy? Sad? Angry? Excited?

‐ How does weather affect your family?

‐ What would happen if the sun or water did not exist/disappeared?

‐ How do Mother Earth, the sun, water, the seasons, etc. share with you?

EngagingActivities Track the daily forecast and actual temperatures in a chart.

Make a class scrapbook with news stories about unusual weather/effects of weather.

Keep a weather journal describing the daily weather conditions and how they effect our daily life.

Using appropriate weather terminology, have students take turns role playing weather forecaster giving the daily forecast.

Collect weather forecast data from newspapers, radio, TV and compare findings.

Use weather symbols to create a weekly weather art collage.

Interview grandparents/parents/etc. to learn about weather prediction myths/tales, etc. they may know. Share results in a talking circle.

Record daily weather observations and temperatures using thermometers, charts, graphs, etc.

Use a compass to record wind direction findings on a daily basis. Chart/graph

Create rain gauges and use to record precipitation amounts over a period of time.

Create sail boats and race in a stream or puddle using wind currents to move the boats.

Have students lay on their backs and choose a cloud to watch over a period of time. Discuss observations in a sharing circle.

Create balloon rockets and use harnessed air pressure to make them “blast off”

Make pinwheels, wind chimes, wind socks, etc. and display outside the classroom.

Make kites and fly them on a windy day.

Visit a local weather station or invite a weatherperson in to talk to the class.

Compare and Contrast weather forecasts for your local area with various Canadian cities, International Cities…

Dramatize a rainstorm ‐ Create the sounds of a rainstorm using finger snapping, hands slapping on thighs, rubbing hands together, etc.

Track a water supply from its source to where it goes after it is used, etc.

Create a puppet show or children’s book on the Water Cycle.

Research various climate regions from around the world. Mark on a map and report findings to the class.

Create charts showing seasonal weather/temperature patterns: locally, nationally and internationally

Look at local/national weather phenomenon that affects temperatures in Canada: Chinooks, El Niño, etc.

Make models showing how the Earth’s rotation and it’s proximity to the sun are responsible for our seasons.

Brainstorm and discuss the various ways weather impacts our lives – clothing, housing, travel, mood, activities, etc.

Collect Newspaper or magazine headlines/articles which show how the weather impacts our lives.

Research how animals behave when storms are coming, etc.

Discuss/brainstorm ways to conserve water.

Have students list as many natural disasters/catastrophic events related to weather as they can – blizzards, droughts, hailstorms, heat waves, cyclones, floods, tornados, hurricanes, forest/wild fires, etc. Research the weather phenomenon that are responsible for these and share findings.

Invite a doctor in to discuss how weather can affect our health: allergies, moods, skin cancer, arthritis, etc.

Have students interview various professionals whose jobs can be affected by weather: farmer, pilot, fireman….

Create a list of industries and careers that are affected by the weather. (tourism, agriculture, etc,)

Research the climate of another country. Compare and contrast life in this country with Saskatchewan life. What things would change ‐ mood, clothing, lifestyle, etc.

Compare and contrast advantages/disadvantages of life in various climates.

Write and illustrate a children’s story book describing what life would be like as a child living in a different country, focusing on the impact of the weather.

Devise a list of weather “safety tips”. Design and create posters.

Discuss climate vs. weather. Have students brainstorm ways the climate effects food, jobs, transportation.

Provide students with a geographical location. Have them research the climate. Provide students with a list of building materials to create/design appropriate housing for the people who live there based on the climate.

Make connections between the activities/hobbies/sports Canadians participate in and the weather. Compare to other countries/climates.

Devise a list of reasons, etc. as to why Canadians traditionally do better at the Winter Olympics as opposed to the Summer Olympics. Which countries might traditionally do better at the Winter Olympics?

ImportantCulturalUnderstandingoftheElements

Earth,Water,Air,Sun/FireandRocksasLivingFactorsinanEcosystemMany Aboriginal cultures recognize four basic elements which sustain life: air, water, earth, and fire. The ancient Greeks

also identified these four basic elements of life. These elements often have a spiritual significance. Each may be

represented by a special colour and a particular direction. These vary among different people. (Boreal Forestpg. 7)…..

It is because of the belief of their spiritual significance that the elements are considered living factors. Aboriginal People

have ceremonies that celebrate the elements. These celebrations/ceremonies are believed to help with the survival of

their nation. For example, the sundance, raindance and other songs like the ‘stone spirit song’ were opportunities for

First Nations People to communicate with the spirits and ask for guidance and seek prayer.

Within a sweat ceremony rocks and their spirit are used to help the spiritual journeys of members in attendance. A rock

that has not been used in sweat is strong and firm unbreakable to human strength. The same rock will be used in many

sweats until the spirit has left. Spirits have left when the rock is able to be broken by human strength with little force. A

rock song can be sung at the end of a sweat as way of communicating thanks to the rock for giving heat and giving up its

spirit.

In this view, there is no distinction between living and non‐living (biotic and abiotic) factors in an ecosystem. All four

elements and their countless organizations into life forms are part of life. For example, a rock is sometimes thought to be

abiotic(non‐living). But, as the rock breatks down, particles and minerals are absorbed by plants or animals. The rock

becomes part of the plant or animal and contributes to the health and life of the organism. (Boreal Forest..pg. 8)

Rocks are the wisest, they’ve seen a lot; fires, drought, battles…they posses a lot of knowledge that is why they are the

grandfathers used within a sweat.

The elements

It is good that you never forget about the Creator, Grandfather Moon, who watches over us from above and Mother

Earth, who we all survive from. Everyday the Father Sun watches over us as he travels around this earth. The wind also

protects us. Everything that is not good is blown away. This is what is going to take us a long ways. A person should not

dislike the wind; he is there to protect us, that is his work. Each new day, Father Sun watches over us as we walk along

Mother Earth’s surface. At night Grandfather Moon comes out, he looks after us the whole night.

Elder Albert Morningchild taken from Voice of Our Elders Complied by Marlene Millar

Water

First Nations used water for cooking and washings, and as an essential ingredient in remedies and cures. They also used

water to manipulate leather, wood, and used water to soften porcupine quills. All First Nations looked upon water as a

vital, living element in their environment. Water, as a living entity, occupied an important place in the oral histories and

sacred stories of each First Nation. (Minister of Public Works and Government Services Canda, 1999)

Outcome: WE5.1 Measure and represent local weather, including temperature, wind speed and direction, amount of

sunlight, precipitation, relative humidity, and cloud cover.

IndicatorDescribe and compare methods and technologies used by different people around the world to predict the weather.

Identifying the seasonal cycles and patterns was important to First Nations and Métis peoples. They observed the moon and animal behaviours to determine how much food should be prepared and stored for the winter months. Refining one’s sensory perceptions helped to establish a knowledge base of the local environment and to prepare adequately for the weather. Seasonality provided the time framework for communal and personal activities.

http://www.stf.sk.ca/services/stewart_resources_centre/online_catalogue_unit_plans/secondary_level_unit_plans/pdfs/S106_3.pdf

PredictingWeather–SuggestedActivities: Read ‘Môstos, The Buffalo and Sihkos, The Weasel’ and ‘The Blizzard’ (Appendix1) and discuss how First Nations

peoples use the land and animals to predict weather. Create a picture to respond to the stories.

Design posters showing traditional First Nations weather signs (Practicing the Law of Circular Interaction – First Nations Environmental and Conservation Principles – Appendix2)

Go outside and observe surroundings. Using cultural weather predictors, make a prediction for what to expect for

today and tomorrow. Create a forecast and role‐play/present to the class as a weather person. Use cultural weather predictors to help make a prediction for what to expect for today and tomorrow. Invite an elder in to speak on First Nations ways of predicting the weather, etc. (Appendix3)

IndicatorIdentify and use weather related folklore to predict the weather.

WeatherLegendsandFolklore–SuggestedActivities: “Gluscabi and the Wind Eagle” (Keepers of the Earth).

“Our Four Seasons” (Our Four Seasons – Appendix 4)

“Yatth Déné” (Déné Legends – Appendix5)

Interview family, friends, or other sources to find out cultural weather sayings/folklore. Look for specific weather

indicators from animals, wind, clouds, and other signs. Use to make predictions or come to conclusions. (Appendix6) Some brief examples: Red sky at night, Sailors delight. Red sky in morning, Sailors take warning When grass is dry at morning light, look for rain before the night A ring around the sun or moon means rain or snow coming soon Dew on the grass, rain won't come to pass When sea‐gulls fly to land, a storm is at hand Rain before seven, fine before eleven Evening red and morning grey, two sure signs of one fine day The higher the clouds the better the weather Cold is the night when the stars shine bright When the forest murmurs and the mountain roars, then close your windows and shut your doors. When the night goes to bed with a fever, it will awake with a wet head. When the ditch and pond offend the nose, then look out for rain and stormy blows. Three days rain will empty any sky.

The sharper the blast, the sooner 'tis past. When clouds look like black smoke a wise man will put on his cloak. A rainbow afternoon, good weather coming soon. A rainbow in the morning is the shepherd's warning

A rainbow at night is the shepherd's delight. Catchy drawer and sticky door, coming rain will pour and pour. The squeak of the snow will the temperature show. When the wind blows from the west, fish bite best. When it blows from the east, fish bite least. If salt is sticky and gains in weight, it will rain before too late. When clouds appear like rocks and towers, the Earth's refreshed by frequent showers. When the wind is in the east, 'tis neither good for man nor beast.

IndicatorCompile and display weather data for a given time interval in table/graph format. Identify or suggest explanations

for patterns or discrepancies in the data.



Many cultures in Saskatchewan have their own perspective on the weather cycles. One of these relates to the seasons. The length of each season may vary from culture to culture, according to these different perspectives. The origins of the seasons may be related to the different geographic locations in Saskatchewan that determine the beginning of each season. The following lesson focuses on the differences in seasonal perspective. Students will be given the opportunity to develop their understandings of the six season model used by the Woodland Cree.


WeatherPatterns: Moon Phases

Constellations

Sun

The Sky Land

Medicine Wheel

Seasons

Cree Six Season Model (Appendix7)

Outcome: WE5.2 Investigate local, national, and global weather conditions, including the role of air movement and solar

energy transfer.

IndicatorRelate the Transfer of energy from the sun to weather conditions.

TheSun: How Grandmother Spider Stole the Sun (Keepers of the Earth)

Create a sun circle and give thanks to the sun for all of its gifts.

Make sundials

IndicatorRelate the constant circulation of water on Earth to the processes of evaporation, condensation and precipitation.

In the Cree language, the place name of Saskatchewan translates into the action of water surging forward, with a strong undercurrent and a great capacity to advance objects. The constant flux and flow within the environment is how the seasons infuse seamlessly into each other.


WaterCycle: Birth of a Raindrop (Keepers of the Earth)

Water Cycle Relay (Keeper’s of the Earth)

Read stories and legends to develop an understanding of the spiritual significance of storms to First Nations peoples.

Understand that water is essential to sustaining all life and offer tobacco to water as a way of giving thanks.

IndicatorProvide examples of ways that weather forecasts are used by various people in their community.

In Saskatchewan, it is difficult to understand how residents can survive the winter without insulated homes and cars that provide heat, or the summer without air conditioning. Even more mind boggling is imagining what the winter would be like Saskatchewan when people lived in log houses, and relied on a wood burning stoves for warmth. Aboriginal Elders have many stories of weather survival prior to modern conveniences. When you had no other choice, it was not a matter of comfort but survival. For many Elders, learning the skills of survival was character building.

http://www.wdm.ca/skteacherguide/SICCResearch/FNWeather_TeacherGuide.pdf

IndicatorDescribe and predict patterns of change in local weather conditions.

Seasons: Cree Six Season Model (Appendix7)

Design a calendar based on the “Thirteen Moons on Turtles Back” (Appendix8)

Spring Defeats Winter (Keeper’s of the Earth)

“Our Four Seasons” (Our Four Seasons – Appendix4)

“Yatth Déné” (Déné Legends – Appendix5)



Many cultures in Saskatchewan have their own perspective on the weather cycles. One of these relates to the seasons. The length of each season may vary from culture to culture, according to these different perspectives. The origins of the seasons may be related to the different geographic locations in Saskatchewan that determine the beginning of each

season. The following lesson focuses on the differences in seasonal perspective. Students will be given the opportunity to develop their understandings of the six season model used by the Woodland Cree.


The seasons dictated the work that Aboriginal peoples did. In the spring and summer, it was time to hunt large game, in the fall food and supplies were prepared for winter, and winter was a real test of surviving the cold and snow.


WeatherPatterns: Moon Phases (Appendix8)

The Native people of North America have always depended upon the natural world for their survival. Watching the changes going on in the natural world with each season, they also look up into the sky and see it changing. In many parts of North America, the native people relate the cycles of the moon (called Grandmother Moon by many Native Americans) to those seasons. In every year, there are thirteen of those moon cycles, each with twenty‐eight days from one new moon to the next. Many Native American people look at Turtle’s back as a sort of calendar, with it’s pattern of thirteen large scales standing for the thirteen moons in each year. It reminds us that all things are connected and we must try to live in balance.

Thirteen Moons on Turtle’s Back: A Native American Year of Moons ‐ Joseph Bruchac and Jonathan London

Have a sunrise ceremony in the morning and use stones or other materials to create a medicine wheel.

Read The Missing Sun. Discuss the effect the rotation of the earth has on our seasons, daylight hours, etc. Have students use the information from the story to develop understandings on why countries in the Southern Hemisphere seasons are opposite from ours.

Read How Coyote Stole the Summer and How Summer Came to Canada. Make comparisons. Write legends explaining how other seasons came to be.

Create a Medicine Wheel representing where/how the four seasons fit.

Outcome:WE5.3 Analyze the impact of weather on society and the environment, including technologies that help humans adddress weather conditions. In Saskatchewan, it is difficult to understand how residents can survive the winter without insulated homes and cars that provide heat, or the summer without air conditioning. Even more mind boggling is imagining what the winter would be like Saskatchewan when people lived in log houses, and relied on a wood burning stoves for warmth. Aboriginal Elders have many stories of weather survival prior to modern conveniences. When you had no other choice, it was not a matter of comfort but survival. For many Elders, learning the skills of survival was character building.


ImpactofWeatheronOurLives: Identify how First Nation’s people survived the seasons in Saskatchewan in the past (Appendix9) and create a

“Survival Guide”

“The Hero Twins and the Swallower of Clouds” and “Koluscap and the Water Monster” (Keepers of the Earth) Discuss drought and the importance of rain in regards to food/crops, farming, quality of life, etc.

Read Brother Eagle, Sister Sky. Use a sharing circle to discuss how the way we live our lives impacts the futures of our ancestors and the environment itself.

Read Powwows Coming. In a sharing circle, discuss student experiences with and knowledge about Powwows. Form conclusions as to why the powwow trail takes place during May to August.

IndicatorIdentify weather‐related technological innovations and products that have been developed by various cultures in

response to weather conditions.

WeatherRelatedInnovationsandProducts: Construct models of traditional types of Canadian housing from the past including: tipi, wigwam, igloo, log cabin,

etc. Compare/Contrast these homes with the homes of today, focusing on materials and construction methods used in correlation with the weather.

Construct an igloo during the winter months.

Research inventions and innovations of First Nations, Inuit and Métis peoples that were developed as a way of dealing with certain weather conditions. (i.e. – ski goggles, sleeping bags, etc.)

Appendix 1a

Nêhiyaw Atayokêwina [Cree Legends] Stories of Wîsakecâhk Môstos, The Buffalo and Sihkos, The Weasel

(Predicting Weather) Stan Cuthand

A story about Wîsakecâhk showing how the earth and animals can show people what the weather is going to be

like

It was a very hot summer day, and Wîsakecâhk was hungry, as usual, and was trying to find something to eat. It

was the time of the year when the spear grass was very sharp and the buffalo were very fat. As Wîsakecâhk sat

singing songs to himself, he saw a big fat Môstos (buffalo) grazing on the bank of a marsh. He was planning a way

to kill the buffalo. As he sat, Sihkos, the Weasel came hopping merrily along. Wîsakecâhk asked Sihkos if he had any

idea on a way to kill Môstos. “No, no, I don’t, and I’m not staying to have you play any tricks on me.” Wîsakecâhk

promised he would never play tricks on the Weasel, for he was one of Wîsakecâhk’s best friends among the

animals. Wîsakecâhk had a plan. They gathered a nice juicy clump of grass and Sihkos hid it. When the buffalo

started chewing the grass the Weasel jumped down his throat to his heart and bit it off. The buffalo died

immediately and Sihkos darted out, leaving his paw marks all along the animal’s throat. Because Sihkos left his tiny

paw marks along the throat of Môstos, they will be along the throats of all animals from now on; every time men

kill the animals in the fall, they will be able to foretell by the paw marks whether the winter will be a cold or mild

one. Man will be forever grateful to Sihkos, the Weasel. This is the gift Wîsakecâhk gave to his little brother, Sihkos.

Sihkos was very happy as he left Wîsakecâhk.


Appendix 1b

Practicing the Law of Circular Interaction – First Nations Environmental and Conservation Principles. The Blizzard (Predicting Weather) Darlene Speidel

The importance of learning the signs in nature that indicate when weather is going to change, also contains an important lesson about helping out others. Instead of watching for weather change indicated by animals, Brave Bear watches the sun for a sign.

Wise men among the Dakota/Nakota/Lakota people often predicted winter by signs of nature. Brave Bear knew that an early winter was coming. All the signs pointed to it. The wild geese and ducks were flying south. The leaves on the scrub oak had turned red and the golden aspens quaked in the wind. The squirrels were storing their nuts earlier than usual. All the animals had unusually heavy fur. Then the last day of August, a circle appeared around the sun. Brave Bear knew that the circle around the sun meant snow. The next morning, when Brave Bear awakened, the ground was covered with snow. The snow fell for five days. Many of the animals were unprepared for such a blizzard. The deer, who could always find food, were hungry. The snow was so deep that the rabbits had not eaten for days. The bear had not found his place to sleep until spring. Many birds, who had not yet left for the south, found themselves trapped and unable to find food. Brave Bear had expected the storm. He had prepared for it. He cleared a spot in front of his tipi. He scattered seeds and nuts for his helpless, hungry friends. All the animals in the area hurried through the snow to the tipi of Brave Bear. There they found a feast for everyone. As wise men before him, Brave Bear knew that his people depended on nature to survive and he would always protect the animals in their time of need.


Appendix 2

Practicing the Law of Circular Interaction – First Nations Environmental and Conservation Principles –

Weather Signs

SPRING

After a winter of cold and snow, as we all know, the first signs of spring get a person through the difficulty of the last few days of winter. Aboriginal peoples predicted an early spring by watching for birds. If smaller birds were spotted in the last months of winter, February, and March, it was a sign that spring was right around the corner. When the crow was spotted in February, it was a sure sign that winter was nearly over. Perhaps these signs are too easy! Most know that birds are migratory, and travel when the seasons change, making them a good marker for the coming or going of a season.

RAIN

In the spring and summer months the weather worries of Saskatchewan residents shifts from snow to rain, or lack of. Life is dependent on water. Plants, animals, and humans need water to survive and grow. Therefore, Aboriginal peoples were aware of the importance of knowing when there is going to be a rainfall. If rain could be predicted, this information was important for growing crops or seeking shelter.

There were a few ways that rain was predicted. First, when there is moisture in the air, the leaves of some plants react. Not all plants but in particular Ash trees are sensitive to moisture and the leaves will move upwards. Second, if you hear a squirrel loudly conversing or chattering, it is more than likely going to rain. Why? It seems that squirrels are most talkative when gathering food or when eating. Prior to rainstorms the squirrel will prepare for the storm by – gathering food or eating. Therefore, people began to predict the rain by the preparedness of the squirrel. Finally, rain can be predicted by watching the moon. For many years, people have known that the moon has an affect on the earth. Aboriginal peoples were aware of the affect that the moon had on weather. It was believed that the moon was symbolically pouring rain on the land if a quarter moon was slanted towards the earth. In the same way the moon was also used to predict if there was going to be dry weather. When the quarter moon faced upwards, you could expect that there would be no rain.

FALL One sign of the fall season is storms. It was important to watch for coming storms so that people could seek shelter and safety. The summer was been spent preparing for the winter, and it would be devastating if all of the preparations were destroyed in a storm. Therefore, Aboriginal peoples learned the signs of a storm. One way of storm watching was by looking for a rainbow ring around the sun. By the fall it is beginning to cool off. If there is a going to be rain or snow, a halo is created around the sun from ice crystals in the atmosphere due to the cold.

It is also useful to watch the cranes in the early fall. A crane will try and get ahead of the storm and travel south before the storm. The migratory patterns of birds were also used to predict the length of fall. If the birds seem to be staying longer than normal, you can bet that so will fall.

Animals are particularly useful in predicting weather in the fall and winter. Some animals hibernate or migrate during the cold seasons, and indicate when the weather is going to get colder or warmer. For instance, the snake is used to predict the length of the fall. Like the birds, if the snakes are hibernating later, the fall will be longer than normal. Animals’ coats can also be used to indicate weather change. The rabbit turns white in the winter. Therefore if you watch for the rabbit’s fur to change color, you can guess when winter is coming.

WINTER Aboriginal peoples paid close attention to the muskrat for an indication of the coming winter. The reason being was that the muskrat lived in water year round. Therefore, the location of the muskrat’s house could indicate the length and severity of winter. If the muskrat was closer to the edge of the lake, it was less likely that the water was going to freeze up, and the winter would be mild. But, if the muskrat’s house is located in the centre of the lake, watch out for a long winter. The muskrat’s house is built where the water does not freeze.

Appendix 3

First Nations Oral History – Predicting Weather First Nations and Métis people have been translating weather for their entire existence. They have used the physical factors available to them, such as the moon, animals, and plants, to translate weather. The Cree and Anishinabek Nations identify thirteen moon phases that affect the seasons on Mother Earth. This teaching comes from the back of a turtle because it has thirteen spheres or circles on its shell. Saskatchewan has five different First Nations who each have a different perspective on the topic of weather. Knowledge about Aboriginal weather translations was the spoken contribution of advisor Anna‐Leah King, and elders Stuart Prosper and Yvonne Chamakese, and advisor Ron Ray by interview in Saskatoon on March 16, 2007. Teachers may wish to consult elders from their community to see if these examples apply or if there are other indicators specific to their area. Tools for Predicting Weather Indicators of Early Spring 1. Animals:

a) Fur – Animals have the ability to change colour to blend into their environments. For example, rabbits change their fur colour to brown before the snow begins to melt (Ron Ray). b) Birds – The returning of birds from the south will indicate that spring is about to arrive (for example, horned larks and crows). Redpoles begin to sing in the trees (Stuart Prosper). c) Skunks – Skunks are one of the first animals to return in the spring. One elder stated “you know spring is here when the skunks are out” (Yvonne Chamakese).

Indicators of the Length of Winter 1. Animals:

a) Beehives – Wild beehives are built to a height so that they will not be covered by snowfall. A beehive built high above the ground will indicate above‐normal snowfall and most likely slower melting in the spring and a longer spring (Stuart Prosper). b) Beaver food stash – Beavers will store large amounts of food for a long cold winter (Ron Ray). c) Muskrat lodge – Muskrats will build their lodges higher and fuller if they believe it will be a longer winter. A higher lodge will help with ice cover and storage (Stuart Prosper).

Indicators of Storms

1. Trees & Birds: a) Leaves – The leaves on black poplar trees will turn upward to show their shiny side when rain is approaching (Ron Ray). b) Birds – Most birds will disappear when storms are approaching (Stuart Prosper). The common tern, a shore bird similar to a seagull, will make more calls when weather is changing or precipitation is approaching. Their call sounds like a “yeah” as if they are agreeing with something (Stuart Prosper).

c) The grey squirrel – Found in coniferous forests, the grey squirrel makes a whistling call when weather is changing or precipitation is approaching. You can hear this rising, whistling call more often with a weather change (Stuart Prosper).

a) Moon: a) Shape – The shape of the moon will predict a storm the next day:

Warning of storm – The moon will appear as a cup where the bottom is full and the top is curved.

Rain or snow – The moon will tilt to give the impression that the cup will spill its contents. Storm – The moon will appear as an upside down cup. All the contents will appear to be

pouring out of the cup. Nice day – A half‐moon shape will appear with no curvature present. It does not matter

which half of the moon appears (Yvonne Chamakese).

Indicators of Wind 1. Sunset and sunrise:

a) Colour – There is an old saying that the colour of the sky will indicate the amount of wind present the next day: red sky at night – sailor’s delight; red sky at morning – sailors take warning. First Nations culture views the red sky in this same context (Yvonne Chamakese).

2. Birds:

a) Birds can help determine the direction of the wind. Birds will always face the wind so they are able to escape faster if they are in danger. They will get more lift from the wind if they face the same direction (Stuart Prosper).

3. Direction:

a) East – Winds from the east will be interpreted as a storm approaching (Stuart Prosper). b) West – Winds from the west will suggest a change in the weather or sunny weather is approaching (Stuart Prosper).

4. Sundogs:

a) A sundog will predict that the weather will be cold and windy. Sundogs also indicate that there is moisture in the air (Stuart Prosper).

Long‐Term Weather 1. White Buffalo:

a) Lakota, Dakota, and Cree people understand the white buffalo as a legend (Anna‐Leah King). According to a version of the legend, a white buffalo, disguised as a woman wearing white hides, appeared to two men. One treated her with respect, and the other did not. She turned the disrespectful man into a pile of bones, and gave the respectful man a pipe and taught his people rituals and music. She transformed into a female white buffalo calf and promised to return again. http://www.crystalinks.com/prophecyanimals.html b) The white buffalo is understood to appear on the plains before a major change in the weather patterns of that region. Native American prophecies say that a white buffalo will reunite all races of man and restore balance to the world. http://www.crystalinks.com/prophecyanimals.html

c) Another story tells of the white buffalo changing to the colours of the medicine wheel. The colours were white (north), red (south), blue (west), and yellow (east). Research suggests a white buffalo appeared in 1933 – this appearance was followed by the Depression. Other white buffalos were born in 2004, 2006, and 2007. Could this suggest that global warming is coming after the while buffalo? (Note: Climate change has affected the weather systems including animal behaviour.)

First Nations Weather Legends and Spirituality http://www.wdm.ca/skteacherguide/SICCResearch/FNWeather_TeacherGuide.pdf

Even though the legends may seem unrealistic, they offered a means of explaining how the world works. The old way of

life for Aboriginal people was often dictated by the weather, especially the winter. Therefore, many of the traditional

stories contain elements of winter. Weather occurrences influenced the lives of Aboriginal peoples in regards to

gathering and storing food, and travelling. According to Aboriginal peoples, weather is also important spiritually.

The weather, especially storms have a special significance in Aboriginal ceremonial traditions. Elder Ken Goodwill and Velma Goodfeather in an interview with Darlene Speidel share the power of weather and its relevance to spiritual elements of life in the following excerpt:

Elder Ken Goodwill: [T]here’s a story that I split a storm one time, when I was about 6 or 7 years old, I remember that time … but yeah we could make like storms go around and it’s still done today like for pow wows and sun dances… [G]randpa [and] Auntie[,] in the evening they came to visit … I’d listen to them talk, they used to talk about the lake and very scared, they used to talk about things in there, there’s spirits in there that uh [you are] suppose to pray for and then they talked about a time when there was a shortage of water ah he’d [grandpa] give them rain, rain but he said remember ah grandpa Andy said he couldn’t go out there and tell them “yeah I can make it rain” … they had to ask him and nobody’s done that he said [he] did for four nights, four days in a lake and he stood in a lake.

Elder Velma Goodfeather: [Y]ou see sometimes, big thunder storms[.] I used to see them clouds rolling and they break apart like things like that, they were very spiritual and they had a lot of respect for the indian ways they’d laugh with you and you know, they say things (laughing)[.] [S]o I think we had our own way of controlling weather in very spiritual way and ah you see now there’s great weather changes coming along[.] [I]t’s very scary[.] [A]ctually we don’t know what’s going to happen to the grandchildren[,] what’s their future[?] [Y]ou know ah very afraid for them[.] [B]ut [anyway] that’s things they have done like that for weather and they prayed to the spirit so it helps a lot like that.

It is clear that weather has a special significance to Aboriginal peoples. Weather systems such as storms are considered

to possess a spiritual power. This element makes weather unpredictable. The weather was a natural element of the

earth and could not be controlled by an individual unless that person possessed the spiritual capacity to change the

weather.

Appendix 4 Our Four Seasons ‐ Our Four Seasons Glenda Bird How the seasons came to be Long ago there was only one season. It was fall: no new leaves ever grew, no new grass. Everything just always stayed brown. All the people slowly got used to it. One day, an old man came into the village. No one knew who he was, and no one really cared. It happened to be a windy day and everyone went into their teepees, eager to escape the unpleasant weather. Only the man was left outside. He approached a new teepee. “These people have quite a bit of food and probably have lots extra and won’t mind sharing a little with me,” he thought. So he went up to the teepee and asked to see the wife, since she took care of the food. “Could I have a little food, something to drink and a place to rest for awhile?” “No!” was the answer. “We have enough only for our family. Go away!” He turned and walked away. By this time, he was getting quite cold, because all he wore was a worn‐out pair of moccasins and some leather clothing. He walked over to a fairly nice teepee. “Surely someone here will help me,” he thought. “These people must have a little food and water to spare and a place to rest.” “Here, take this food. There is water in the creek and you can rest in the woods. Now go away!” said the lady. “Well, I guess it’s better than nothing.” So he ate that and walked to an old teepee. Here he asked only for a place to rest. In that teepee lived an old woman and her granddaughter. They told him they didn’t have much, but he was welcome to some food, water and he could rest there if he wanted to. He stayed there that night. Early the next morning he left.

Later the next day, when the sun was in the middle of the sky, a voice came from the heavens. Everyone stopped what they were doing and listened.

“I came into your village and tested you. People who hadn’t much shared what they had. Some who had extra gave it grudgingly. Those who had most gave nothing. “

Suddenly, something white started falling from the sky. Some were frightened.

The voice spoke again. “Every year, there shall be a time when white water shall come from the sky. It shall gather and will stay on the ground for many moons. It will be hard to find food. You will have to break frozen water to get fresh water, and it will be very cold. This is for the selfishness in your hearts. This shall be called winter. After many moons, this white water will melt and it will become warmer. New grass will grow and life will start all over in plants and animals. This will be called spring. Then there shall be a time called summer. Water will be clean and clear. Food will be plentiful and it will be warm. This is for the kindness in your hearts. After this has gone through it shall begin again. I will continue when your children’s children are here and their children and forever.”

So every year, the same thing happens, year after year, and it will always happen. When your children’s children are here, their children and forever


Appendix 5 Déné Legends ‐ Yatth Dene (The Snowman) J.B. Garr The story of Yatth Dene is a story about why there is winter. A long time ago the people of Northern Saskatchewan were starving and beginning to die because winter would not go away. For two years the moose, deer and caribou did not grow new horns as they always did in the spring and the ducks and geese did not return from the south. Ice on the lakes and rivers grew thicker and thicker. In their attempts to make holes from which to fish the people would heat rocks and throw them on the ice but it would still not melt. Something had to be done quickly or all of the people would die.

Finally, in desperation one man decided to go to Fond Du Lac to try and snare partridges which he heard were very numerous in that area. After dividing the meager food supplies with his family, he set out across the ice and snow. Several days later he met a very strange‐looking man who was all frosty and white. Behind this person trailed a storm of snow. Immediately the hunter realized that this creature was Yatth Dene, the Snowman. No wonder winter wouldn’t go away! Yatth Dene was staying in Saskatchewan all year round.

Thinking very quickly, the hunter decided that he must fool Yatth Dene into going back up north for the summer.

“What are you doing here?” he shouted to the Snowman. “Don’t you realize that the people up north are killing your children while you spend your time here?” Yatth Dene, remembering his children whom he had left in the north, immediately fled in that direction to see them again.

Since that time Yatth Dene only comes to Saskatchewan in October and leaves again in March to visit his children who stay north.

Every summer the moose, deer and caribou grow new horns, the birds return from the south, and the people are happy because they have plenty of food.

Retrieved from: http://www.wdm.ca/skteacherguide/SICCResearch/FNWeather_TeacherGuide.pdf (accessed 20/06/2011)

Appendix6

Weather Lore

For information about weather indications and weather lore related to various weather conditions as well as weather terms follow the link below:

www.wilstar.com/skywatch.htm

Appendix7Oral History of the Six Seasons The Woodland Cree bands on the Churchill River system in Saskatchewan use six seasons during the year. The cycle includes winter, spring, break up, summer, fall, and freeze up. The moon cycles determine the changing of the seasons. Every two months ‐ every second moon ‐ a new season begins. Each season has an equal length of time. The moon is given a particular descriptor relating to activities during that particular time of the year. For example, March moon refers to the return of the eagle and it is called the Eagle Moon. The Swampy Cree bands from Cumberland and Red Earth areas follow a similar seasonal cycle, but the winter and summer seasons are longer than the rest of the seasons. The two seasons of freeze up and break up involve the migration of the people. Cree people were very understanding of the river freezing and the inability to travel on the river during these periods of time. They would move from camp to camp as the seasons changed, and the animals moved with the people. The Woodland Cree people would move through seasons as they hunted moose, caught fish, picked berries, or planted potatoes. Travel was restricted on the river during the seasons of the river freeze and break up due to the unstable ice. The six season cycles have the same visual representation as the medicine wheel. The wheel begins by entering through the east side of the wheel, then continuing clockwise through each of the seasons.

Spoken contribution of Sally Milne, Woodland Cree Elder, through an interview on March 16, 2007 in Saskatoon.

Appendix8

Thirteen Moons on Turtle’s Back: A Native American Year of Moons

Bruchac, J. & London, J. (1995)

The Native people of North America have always depended upon the natural world for their survival. Watching the changes going on in the natural world with each season, they also look up into the sky and see it changing. In many parts of North America, the native people relate the cycles of the moon (called Grandmother Moon by many Native Americans) to those seasons. In every year, there are thirteen of those moon cycles, each with twenty‐eight days from one new moon to the next.

Many Native American people look at Turtle’s back as a sort of calendar, with it’s pattern of thirteen large scales standing for the thirteen moons in each year. Ireminds us that all things are connected and we must try to live in balance.

Not all Native American people talk about twelve or thirteen moons. In some places, like the far north and the desert southwest, the seasons are divided, between winter and summer or between the dry time and the time of rains. Even when speaking of the moons, some Native American nations use several names for the same moon because so many things happen in the natural world at that time. Among the Potowatomi, for example, February is known not just as Moon When Baby Bears are Born, but also Moon of Snow, and Moon of the Wolves. In this book, just one moon story has been chosen from each of thirteen Native American tribal nations in different regions of the continent to give a wider sense of the many things Native American people have been taught to notice in this beautiful world around us. It is a world which, as Sozap learned, must be listened to and respected.

Appendix101. Spring

The coming of spring was a sign that the preparation for a summer of hunting and travel needed to begin.

In order to survive the elements of spring, it was important for people to have clothing that could withstand the melting snow. The shoes were the most important aspect of clothing at this time of the year. Food levels had become depleted through the winter, and people looked forward to a change of diet. Therefore, if a hunter or trapper were to travel in order to find fresh game, water‐resistant shoes were a necessity for trekking through the bush. The Plains Cree made shoes from the hides of buffalo. The buffalo was the mainstay of their diet and provided materials for many supplies. The Aboriginal peoples of northern Saskatchewan used deer and moose to create shoes, for the hide was pliable. Shoes or moccasins were typically a flat shoe that was cut to the shape of the foot. The hairs from the buffalo or the moose, depending on what hide was used, lined the moccasin and served to insulate the shoe. Although the shoes worn were not waterproof, the leather was good to wear on ice and snow.

The spring season was spent for many families travelling back to summer camps. The time had come to begin preparations for a summer of travelling and hunting. It is clear that the winters in Saskatchewan 100 years ago were difficult to survive. People had to cope with scarcity of food, isolation, and worst of all, the cold. By the end of winter, when people begin to anticipate the warmth of Saskatchewan summers, families were ready to begin the hunting season. The spring was a time for beginning the next cycle of the seasons.

During the spring the first game that was largely available was fish. When lakes and rivers began to experience break‐up, different kinds of fish could be found in great abundance. In the spring, large amounts of fish did not go to waste. The fresh fish was a welcomed addition to the winter diet, and the fish that could not be eaten was dried and smoked to supplement Aboriginal peoples’ diet until different game could be hunted.

2. Summer

The summer was spent accumulating food and material supplies for the next winter. In order to gather enough

materials, especially food, Aboriginal peoples spent the summer hunting large game such as the buffalo, and

caribou.

Aboriginal peoples had to cope with severe rainstorms while living in a tent or teepee. Waiting out a

thunderstorm would not be an easy or exciting task. The real danger that arose in the summer was when

rainstorms caused floods. Storms made life in Saskatchewan very difficult at times. Although summer storms

could take there toll on the homes, camps, and people, the alternative weather extreme to the storms, drought

and dry weather, has caused far more grief for Saskatchewan residents in the past and present.

Dry weather caused serious problems for Saskatchewan residents and continues to do so to this day. First, when

weather became extremely dry, the risk of fire was imminent. Aboriginal peoples began as early as the first signs

of melting snow to guard against fire by burning the dry grass spots.

The second impact dry weather had on Aboriginal peoples occurred when Aboriginal peoples began to adopt farming practices. The Dirty Thirties and the drought that occurred in Saskatchewan caused many Aboriginal

farmers who were just starting out to quickly learn about the negative aspects of agriculture. The Dirty Thirties caused an economic depression due to the inability of farmers to grow their crops. The dry weather caused a lot of difficulties for farmers. When the weather became extremely dry, crops had difficulty surviving without water. If dry crops were not bad enough, the grasshoppers that attacked the crops caused even more trouble.

In the late summer and the fall, it was time to complete the final winter preparations. Food was being prepared

for storage, and the last minute touches were being made on winter clothes, and lodgings.

3. Fall

For some families, the fall was spent moving to camps where each year birch bark canoes were made for the journey to winter camps in northern Saskatchewan. It was logical for families to travel into the bush and to their traplines for the winter. If the family stayed close to winter game, if food was ever low or a winter cache was broken into by animals there would be a supply of meat. It was logical for families to spend the winter camped near their trapline.

The whitefish’s spawning season began in the fall. The fish would spawn near the shores of lakes in the late fall or before winter freeze‐up. If a fish was damaged it would be dried or eaten right away. The fish that were completely intact would be stored in a cache that was covered by heavy logs. A willow stick would be run through the fish’s tail and would by keeping the fish’s head down, the fish would not go bad.

In the late fall and early stages of winter, families would place food in caches. It was not unusual for a family to make several caches to safeguard against animals or other people. The cache may save a family from starving in the winter if they are lucky enough to find one. However, hungry animals such as wolverines would most likely eat the food kept in a cache in the winter. By having several caches in different locations, a family would be able to access at least one of the caches during the winter. This was very important when food supplies were low and there was scarcity of winter game.

The fall became a difficult season when the traditional life was replaced by farming. Farmers faced the difficult task of pursuing a livelihood that was dependent on the weather co‐operating. If frost came early in the fall, it could mean serious crop damage. If a fall storm brought hail, the crops again faced damage. Even when other crops were suffering due to dry weather and early frosts, there were farmers who were fortunate to have successful crops during the Dirty Thirties. For some Aboriginal peoples, the impact of weather on crops was very discouraging. The Dakota in southern Saskatchewan believed that the crop failure resulting from grasshoppers, drought, hail, and frost were signs that the Creator did not support their farming efforts. For the most part, fall was the time for bringing together all of the spring and summer preparations for winter. For when the cold and snow arrived in Saskatchewan, it was necessary to have large supplies of food, warm clothes, and warm lodgings.

4. Winter All of the preparations and hard work that is carried out in the spring, summer, and fall begin to pay off in winter. Families are able to spend their time keeping warm in their winter camps. More importantly, it is time for school to begin for the children. The time for story telling has arrived. The long wait is over and the legends and stories that have been shared around the winter fire since time immemorial could be re‐told. Winter was not spent entirely inside. There was trapping and fishing activities carried out all winter. The winter was the ideal time for storing fish because it was easily frozen. Many families continued to hunt and fish throughout the entire winter season. It was necessary especially if in the summer months food was scarce. It was not always possible to accumulate a supply of food that would last throughout the entire winter. It was important for people to adapt to the weather conditions of Saskatchewan. There were times when survival skills could save your life. Skills such as trapping, fishing, and problem solving could save one’s life. It took a lot of skills to survive the entire winter, especially when cold and hunger caused many difficulties. Winter could be a time of sitting around a fire, listening to the Elders’ stories, but it could also be a time of hunger, and suffering. A Saskatchewan winter was not an easy task to overcome when a family did not have access to the same amenities that are available today. For many people, you took what you could get.

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