Cree

The words for learner and teacher, kiskinwahamawâkan and kiskinwahamâkêw are almost the same words which shows the interdependence and reciprocity between them. A learner, Kiskinwahamâkosiw, is someone who is being taught, one notices with all their senses things that are taught.

A learner, kiskinwahamawâkan, is someone who learns things through dreams and experiences.

A teacher, Kiskinwahamâkêw is someone with competency/expertise, who listens and requests that someone notice things.

The words for learning and teaching, kiskinwahamâkosiwin and kiskinwahamawêw are almost the same, showing the interdependence and reciprocity between them.

Teaching, Kiskinwahamawêw, is about being with something and pointing, describing, and exposing its features to someone.

Teaching, Kiskinwahamâkêwin, is a process of education, lessons, and instructions.

• kiskinwahamâtowin – teaching one another, learning; education
• kiskinowâsohtawew – one listens to their teaching
• kiskêyihtamohêw – one makes someone know (it); one makes (it/them) known
• kiskinohamaw – point out the way for him
• kiskinoham – one marks something; one guides or highlights something
• kiskinohtahew – he shows him the way
• kiskinohtahew – one guides or orients someone where to go
• kiskinowâcihêw – one decorates someone to be seen; one puts a sign on someone
• kiskinowâcihew – one decorates her/him

• kiskinowâpahtam – one learns by watching something; one looks on to learn
• kiskinowâpahkêw – one looks on at people to learn
• kiskinowâpahkewin – the act of imitating in order to learn
• kiskinowâpiw – one observes, one learns by observing
• kiskinowâpamew – one imitates someone to learn or mimic
• nisitootumowin – (understanding and meaning)

Knowing, kiskêyhitam, comes from one’s own experience. One finds something out as they experience it. Understanding, nisitootumowing, is connected to doing.

• kîkwây êtikwê – I don't know what it is; I wonder what it is
• atikiskeyitam – he is starting to know
• namoya kiskeyitâkwan – you never know what to expect

• nihtâwêyihtam – one is resourceful; one has knowledge for doing; one is clever and able to solve problems
• kiskêyihtamowin – knowledge, experience, learning, also the act of knowing
• môniyâw-kiskêyihtamowin – White-Man knowledge
• kiskêyihtamâw – one has spiritual knowledge
• kihcêyihtâkosiw – one is esteemed; knowledgeable and respected
• Kinistooten – do you understand? (Goulet & Goulet, 2014, p. 57)

Pat’s story about all Nêhiyawêwin learning being governed by the smudge has similarities to Wilson’s (2008) notions of all research as ceremony. As Pat explained, when learning occurs in the presence of ceremony (i.e. smudge) then the learning leads to good things and a good future for all beings. Maybe all learning is ceremony too. When I (Krista) first started my journey of learning what learning means in Nêhiyawêwin at Maskawcis, I was not able to start until we began a ceremony. I was told the ceremony protects everyone and ensures that the intent will be true. Perhaps this was foreshadowing this entry on learning. I have learned that Nêhiyawak embody conceptual metaphor theory. It is understood that every word calls forth a network of understandings and other words. This makes any translations to English grossly inadequate.

In Nêhiyawêwin, understanding is emphasized, and the phrase nisitootumowin (understanding and meaning) is a central concept in learning. The root itootu in nisitootumowin relates to a person doing. So, nisitootumowin provides the sense that learning by interactive doing is interconnected with understanding. The interactional view of the world is the link between the self and others that includes the totality of life, the environment, and the universe.

It is believed, awâsis (A child is a little being who shines) should be involved in everything the family is engaged in, at an age appropriate level, so that children could learn through these experiences. Children were taken to ceremonies and in the traditional education system children were always around family members of a variety of ages so they could learn from others. It is important to give children a variety of experiences so they can learn about the world in diverse ways. Repetition is a key technique of Opikinawasowin and taking the time to give very detailed instructions to children is important. These experiential teachings were reinforced through story and ceremony.

A Nehiyaw child is ever growing in a changing world. Life is a natural growth process like a seed that begins in the Earth and then returns full circle to the Earth. Death is a new beginning of the next journey since our spirit never dies. Opikinawasowin occurs with ceremonies, customs, and traditions to cultivate observation skills in children (Makokis et al., 2020b). Children learn by experiencing everything their family is engaged in, including ceremonies and customs. With a variety of experiences, children learn about the world through diverse ways. Key techniques of teaching include gentleness, repetition, taking time to provide detailed instructions, and storytelling (Dorion, 2010). Makokis et al. (2020a) explain that in opikinawasowin, there is a duty to help each child connect with the four sacred elements of life (askiy (earth), yotin (air/wind), iskotew (fire), and nipiy (water)) through each of the seven stages of a child’s growth through adulthood.

Miyawâta – happy stage (infant-7)

Awâsis – A child is a little being who shines; ᐋᐧᓭᓯᐤ wâsêsiw (it shines bright)

The Miyawâta stage begins before conception as the ancestral Grandmother’s help the spirit prepare for their human journey. The spirits have chosen the family and community where the child will experience love and have their gifts honoured. When they are born, their grandmother sings to welcome the child into the world. Other important ceremonies, including a spiritual naming ceremony, contribute to the child’s health, happiness, and transition.

Kayiwati – fast stage (7-14)

The Kayiwati stage is when a child is considered to be more human than spirit and begins to walk, run, and discover the world around them. They become less attached to their caregivers and more independent. As a child experiences their first steps on Earth, they might have a Walking Out Ceremony where the community comes to pledge support for the child and the family.

Notes: kayawatisow – he is very active, capable

Ayahpatisi – wondering stage (age 15-21)

In the Ayahpatisi stage a child is curious and learning about how they are related to people and how to be respectful and listen. This is a key time of language development. As the child in this stage participates in the community and ceremony, they learn their role in it.

Notes: ayapatisiw – he cannot keep still or cannot stay in one place

Tâpwêwin – truth stage (age 10-?)

During the Tâpwêwin stage, boys and girls go through rites of passage and are no longer considered children. They are given responsibilities. When boys make their first kill to provide for the community, they are honoured with a feast and a ceremony. At this age they may have experienced a Vision Quest through a Fasting Ceremony or a Sundance Ceremony. Girls have a rite of passage at their first moon-time, during which female elders teach them about healthy relationships, boundaries, and the responsibility of keeping their bodies in a balanced stage.

Kiseyitamowin – decision-making stage (age 21-28)

The Kiseyitamowin stage is when a person recognizes their own individual gifts after learning from many people, experiences and teachings. This is when they decide how they are going to use their gifts to serve the community. Knowing one’s gifts is knowing one’s role.

Ayawâwasoing – planting stage (28-35)

This is when one moves into relationships, maybe has children, and learns that it is their responsibility to raise children in the ways they’ve “been taught with all the protocols, teachings, ceremonies, relationships and responsibilities” (Makokis et al., 2020a, p. 6). Culture, language and stories are important in this time, so they can be passed to future generations.

Kakehtawewin – wisdom stage (around age 49)

After gaining experience in all stages, one’s role becomes sharing their experiences with others. Kisêyiniw is a caring, loving, gentle old man. Nôcikwesiw is an old woman who has filled her home with love and good experiences. At this stage, one is the storyteller to guide the next generation. When they pass, they become ancestors who prepare new spirits for their journey.

Centenial College. Our Stories: First Peoples in Canada. In L. Fortune & K. Wills (Eds.). Centenial College. https://ecampusontario.pressbooks.pub/indigstudies/chapter/stages-of-life/

Cree Online Dictionary http://www.creedictionary.com

Dorion, L. M. (2010). Opikinawasowin: The life long process of growing Cree and Metis children [Masters, Athabasca University]. Athabasca, AB. https://iportal.usask.ca/record/30864

Goulet, L., & Goulet, K. (2014). Teaching each other : Nehinuw concepts and indigenous pedagogies. UBC Press.

Jobin, S. W. (2022). Theorizing Cree economic and governing relationships. In Upholding Indigenous Economic Relationships : Nehiyawak Narratives. UBC Press.

Makokis, L., Bodor, R., Calhoun, A., & Tyler, S. (2020a). Entering the circle. In Ohpikinâwasowin Growing a child: Implementing Indigenous ways of knowing with Indigenous families. Fernwood Publishing.

Makokis, L., Bodor, R., Calhoun, A., & Tyler, S. (Eds.). (2020b). Ohpikinâwasowin Growing a child: Implementing Indigenous ways of knowing with Indigenous families. Fernwood Publishing.

Wilson, S. (2008). Research as ceremony: Indigenous research methods. Fernwood Publishing.