Stoney Cultural Monitoring
How the Stoney Nakoda First Nations are Informing Science in the Rocky Mountains, and Preserving Traditional Knowledge in the Process
Stoney Trail Riders at Ya Ha Tinda Ranch, heading to the Bison Reintroduction Zone, Fieldwork step. Photo: Bill Snow.
The Stoney Cultural Monitoring process was developed in a 2016 Stoney Grizzly Study entitled “Enhancing grizzly bear management programs through the inclusion of cultural monitoring and traditional ecological knowledge.”[1] This process or methodology was needed to describe the major steps used in understanding traditional knowledge of the Stoney Nakoda, for a number of projects taking place in Stoney Nakoda Traditional Territory, which comprises Alberta’s Rocky Mountains and foothills, from Jasper National Park in the north, to Glacier National Park in Montana in the south, and as far east as the Cypress Hills Interprovincial Park.
The need to utilize Indigenous traditional knowledge in today’s world was called for by Chief John Snow in his book, These Mountains are Our Sacred Places: The Story of the Stoney People (2005):
Life is not only human life, but the life of the forest, the trees, the elements of nature, and so on. The elders were saying that unless modern society is in tune with those things, it will continue to destroy, pollute, and make bigger machines and greater weapons that eventually will destroy the planet Earth. The elders believe we must teach all of our brothers and sisters that life is sacred and very valuable and was created for a purpose. Everything is interrelated, and we must live in harmony in the renewal process of the seasons. The fundamental basis of our teachings is to respect the Great Spirit’s creation – Mother Earth and her inhabitants – and to remember them in our prayers and our ceremonies.[2]
Utilizing traditional knowledge, through a process or methodology like “Stoney Cultural Monitoring,” is important in providing broader perspectives about nature, wildlife, and landscapes. Historically, traditional knowledge has not been given the same standing as Western Science, where there is a strong foundation of established studies and ongoing investigation. Within western-scientific epistemologies, there exists a widespread disregard for the validity or importance of traditional knowledge, and this omission is exacerbated by the incremental loss of Indigenous languages and culture globally.
Elders, Technicians, and Stoney Consultation at Elder Reconnection Meeting at Stoney Indian Park, Morley, AB. Photo: Bill Snow
One way to correct this trend is to conduct more traditional knowledge studies, where knowledge can be obtained and preserved, and hopefully utilized in the wider management processes for natural resources, wildlife, forests, and so on. I believe that utilizing traditional knowledge, alongside Western Science, will be necessary to face the global challenges posed by issues like climate change.
The first step in the cultural monitoring process is Planning
This is when we gather and discuss a proposed project, its timeline and logistics, etc. During the planning stage, it is very important that we hear about existing management practices, and on-going studies in the project area, so that we may best understand the environment that we are going to be working in, for our Elders, technicians, consultation officers, and contractors. The planning stage also includes a process for Elders to share and review information.
“Whenever we begin an important undertaking, we begin with a Ceremony, and make offerings, as we are asking for knowledge for an important reason.”
The second step of the cultural monitoring process is Ceremony
This is very important and is in keeping with the cultural protocols of the Stoney Nakoda. Whenever we begin an important undertaking, we begin with a Ceremony, and make offerings, as we are asking for knowledge for an important reason. In attendance are our Pipe holders, Elders, technicians, and consultation officers in order to show respect for the journey of understanding that everyone is about to experience. A Pipe Ceremony is conducted, so that we can begin in a good way.
The third step are the Elder Interviews
These begin with formal introductions and an explanation of the project to our Elders (including what we have learned in the Planning Step), and we show the Elders the area where we’ll be working with maps, photographs, and/or video. Elders then share their knowledge of the area: stories about their own personal experiences, or the experiences of their family members and relatives. Many of these stories have never before been documented. The stories are carefully recorded, as per the instruction of the Elders, and archived for posterity.
The fourth step in the cultural monitoring process is Fieldwork
In this step, the consultation officers and/or technicians travel out to the project area, and observe activities on the landscape. Their observation in the field is informed not from Western Science, but rather from the traditional knowledge passed along at the Elder Interview, as well as from other local traditional stories, history, and language of the Stoney Nakoda. Observations from the field have included cultural indicators, as well as wildlife migration or habitat, weather patterns, changes in vegetation, the presence or absence or traditional medicines, the presence of minerals or mineral licks, and water sources, among others.
Post-secondary students at Tunnel Mountain, Banff, AB, for Educational Outreach and learning about the importance of Indigenous perspectives on land and wildlife. Photo: Bill Snow
The fifth step is the Elder Reconnection Meeting
In this step, we have Elders meet with consultation officers and technicians to discuss what was observed in the field. This is an opportunity for technicians to relay their experiences of what was observed in the project area with the aid of photographs, videos, and personal accounts. In return, our Elders are able to provide their perspectives of what is happening on the landscape. These interpretations are carefully documented and recorded.
“Life is not only human
life, but the life of the
forest, the trees, the
elements of nature,
and so on.”
The sixth step is Report Writing
This is where all of the information, from the Planning, Ceremony, Elder Interview, Fieldwork, and Elder Reconnection Meeting are synthesized and presented in a final report. The Report summarizes the outcomes and provides recommendations.
The seventh and final step of the Stoney Cultural Monitoring process is Outreach
This is where Stoney Consultation will go out into the community and conduct educational presentations on the project and its findings. Presentations are made to elementary schools, post-secondary schools, environmental and conservation groups, or at workshops and conferences. In this way, the traditional knowledge is circulated in communities, and can be used as an education tool.
It is my hope that the Stoney Cultural Monitoring process can be a method that other First Nations communities can utilize in developing their relationship with researchers and post-secondary institutions in bridging the gap between Western Science and Traditional Knowledge in the mountains, and beyond. Bill Snow is a member of the Wesley Band of the Stoney Nakoda Nation, and is the Consultation Manager for Stoney Consultation at the Stoney Tribal Administration, Morley, Alberta.
References
[1] Stoney Consultation. (2016) Enhancing grizzly bear management programs through the inclusion of cultural monitoring and traditional ecological knowledge. Unpublished report prepared by the Stoney Nakoda Nations for Environment Canada.
[2] John Snow, These Mountains Are Our Sacred Places: The Story of the Stoney People (1977; Calgary: Fifth House, 2005), 239.