Sacred Promises
Pipe ceremonies are a way to cleanse our soul and help us to be closer, to the Creator. Pipe ceremonies was apart of the treaty-signing process, which made them sacred and as a sign of good relations. Through the Treaty Essential Learnings: We Are All Treaty People (2008), they had stated “one of the key ceremonies that embodies the spiritual beliefs of First Nations peoples on the prairies is the “pipe ceremony.” The pipe ceremony is considered a very sacred ritual because it is used to address the Creator. At the time of treaty signing, the smoking of the pipe was done in recognition of the Creator, to ask for guidance and to acknowledge that the act of signing the treaties was a solemn pledge between two nations: First Nations peoples and the Crown. First Nations peoples understood the implication of raising the pipe during the treaty signing ceremonies and expected the promises would be upheld and honoured for time immemorial. The smoking of the sacred pipe was undertaken with great seriousness” (p.31). I felt me trying to retell or reword this quote, was insufficient and would tell the full extent of what they were trying to say, in relation to how important pipe ceremonies are. These pipe ceremonies were “given by the Great Spirit and are important for communication with Him” (Office of the Treaty Commissioner., 2008, p.45) as a way to thank Him for all and to be grateful for all He has given. As Cardinal & Hildebrandt (2002) stated, “sweetgrass, fire, the pipe, and tobacco served as the primary connection between the First Nations and their Creator and His Creation” (p.12).
Elder Alma Kytwayhat (2008) had said, “the smoking of the pipe signifies two important conditions for the participants: [one,] they are pledging a solemn covenant or are in agreement [two,] they must then speak the ultimate truth” (p.49). It clearly entails that as individuals we are being honest and trying to find the truth. We are not just believing what we hear, but trying to find the facts and the full truth to anything we hear. Without a doubt, “the smoking of the pipe is more than a handshake of friendship; it contains a spiritual connection with the Creator as a witness to the solemn oath” (p.49), as it was a pledging of promises and confirmed the commitments of both the Crown and the First Nations (Office of the Treaty Commissioner., 2008, p.49).
I understand treaty-identities as past of my miskâsowin, as participating in the pipe ceremonies allows me to feel whole in my whole being - mental, spiritual, emotional and physical being. Although I could not participate in the pipe ceremony we had in class, I have in the past and it allowed me to feel closer to the Creator and cleanse my whole being. I am finding my centre by finding truth and goodness through these ceremonies. I’ve come to understand myself more and in turn, I feel I have learned more Indigenous culture and how pure it is. It was said, “the many ceremonies that First Nations were given came as a gift from the Father to enable First Nations peoples to maintain a continuing relationship with the Father and His Creation. Part of those gifts required that First Nations peoples maintain a connectedness to Mother Earth and all of her life-sustaining forces” (Cardinal & Hildebrandt, 2002, p.20), thus, I feel like by taking part in a ceremony, I am able to become closer with Mother Earth and give back. By offering tobacco at the end, to not only thank the Elder, but it is a way to give back for all that we have taken from Mother Earth.
Principle 6 (The Truth and Reconciliation Commission of Canada, 2015) “All Canadians, as Treaty peoples, share responsibility for establishing and maintaining mutually respectful relationships” (p.4), I am on a journey discovering and creating good relations with Indigenous peoples, miyo-wîcêhtowin. I am a treaty partner as I am wîtaskêwin; I am living on the land that once belonged to the Indigenous peoples and I am finding ways to give back.
Cardinal & Hildebrandt. (2016). Treaty Elders of Saskatchewan.
Treaty Essential Learnings: We Are All Treaty People. (2008). Office of Treaty Commissioner. Retrieved from https://www.horizonsd.ca/Services/SafeandCaring/Documents/TELS.pdf
What we have learned: Principles of truth and reconciliation. (2015). Ottawa: Truth and Reconciliation Commission of Canada. 16-17. Retrieved from http://nctr.ca/assets/reports/Final%20Reports/Principles_English_Web.pdf
