This exhibit was designed to travel and is available on loan to schools, libraries, community groups, and smaller rural museums/galleries around southern Alberta. To learn more, read the full exhibit details.
co-curated by Ninna Piiksii (Mike Bruised Head), Itsinohtss piyaki (Rebecca Many Grey Horses), and Akaiksims’staki (Bobbie Fox)
Since time immemorial the people of the Blackfoot Nations have called southern Alberta home. Their traditional territory stretches north to the North Saskatchewan River, south to the Yellowstone River, west to the Rocky Mountains, and east to the Cypress Hills. They travelled throughout their land guided by the seasons, taking only what was needed from the land and its animals but never to excess and with nothing left to waste. The Nitsitapii have a spiritual connection to the land and through this connection are stewards of this earth.
Many sites located throughout this territory have meaning which can be categorized as Spirit-created, Nature-created, or Human-created. Spirit-created sites are places created and touched by Napi. Napi is the name of the Creator for the Nitsitapii. Nature-created sites are places or geographic features that came into being through natural geologic forces. Human-created sites are places that were created by the Nitsitapi through the alteration of the natural landscape. We are focusing on ten such sites.
Land Acknowledgement of Nitstapiisksahkoo
The City of Lethbridge and the Galt Museum & Archives are proud to acknowledge that Sikoohkotoki (Lethbridge) is located in the heart of Siksikaisitapi, which is the traditional territory of the Blackfoot People from Kainai, Piikani, Siksika and Amskapi Pikuna.
Engaging with Blackfoot and other Indigenous Peoples who live, study, work and play in our community in respectful and meaningful ways, is an opportunity to hear new and diverse perspectives, and importantly, to understand historical and contemporary barriers and opportunities. Some of the stories shared by Indigenous Peoples may at times be challenging or difficult to hear. But they are important nonetheless.
Acknowledging territory and seeking Nitsitapii perspectives is an opportunity to come together in shared understanding, which is the framework upon which we build a stronger community together.
Please Note:
The sites discussed in this exhibit are from a Blackfoot perspective. They are considered sacred and spiritual places by the Nitsitapii from time immemorial. Many are currently used by the Blackfoot Nations for spiritual and ceremonial purposes. We ask that if you visit these places, please be considerate and respectful of the cultural importance of these places. If you see cairns of stones or gifts left from a ceremony or prayer, please leave the area untouched. An acceptable practice is offering tobacco at these sites which is proper protocol.
Ak’hstimani: Stone Marking: Galt Museum Medicine Wheel
Lethbridge is at the centre of traditional Siksikaitsitapi (Blackfoot) territory. The Oldman river valley system encompasses native plants, traditional use sites and other features that have significance for Siksikaitsitapi.
This stone marking was placed in September 2016 by leaders of the Siksikaitsitapi, which is comprised of the Kainai, Piikani, Siksika and Amskapi Pikuni Nations. The Siksikaitsitapi have created a series of similar markings in conjunction with their annual conference. They are intended as an educational tool and an affirmation of traditional Blackfoot territory.
Ak’hstimani is the ancient Siksikaitsitapi practice of marking important events with stone circles on the landscape. Archaeologists often use the term “medicine wheel” to describe larger markings that feature one or two rings of stones, a cairn or rock pile at the centre, and stone lines or spokes that radiate out from there. There are many ak’hstimani throughout Alberta, ranging in date from over 5000 years ago to the present. They mark significant people, achievements or activities of great importance such as burials or vision quests. They are special places for ceremony.
The shape of this stone marking reflects the Siksikaitsitapi logo. The circle indicates the cycle of life and the triangles in each quarter represent the four nations. The hoof marks refer to the connection between the nations and their movement with the seasons and game, for food. The cross through the circle is the signature of a war chief or leader. The centre of the circle signifies the “home fire” or place of belonging, which is symbolic of Siksikaitsitapi identity.
This stone marking is intended as an offering site, where you can take a moment to meditate, fast, pray or reflect. You are asked to enter this Siksikaitsitapi medicine wheel from the opening on the east side and move clockwise, leaving through the same east entrance. You may leave an offering of fruit, cloth or tobacco at the centre, but please do not disturb the stones.
To hear the story of this site in Blackfoot, please listen.
These stories are transferred from generation to generation since time immemorial. You are listening to a shorter version of a much larger story. If you would like to expand your knowledge of this site, please see a Blackfoot Elder.
Siksikaisitapi Ostsitaakikahpaa (Where the Blackfoot Camped/Pavan and Alexander Wilderness Parks)
To hear the story of this site in Blackfoot, please listen.
These stories are transferred from generation to generation since time immemorial. You are listening to a shorter version of a much larger story. If you would like to expand your knowledge of this site, please see a Blackfoot Elder.
Áísínai'pi (Writing-on-Stone)
To hear the story of this site in Blackfoot, please listen.
These stories are transferred from generation to generation since time immemorial. You are listening to a shorter version of a much larger story. If you would like to expand your knowledge of this site, please see a Blackfoot Elder.
Kátoyissiksi (Sweetgrass Hills)
To hear the story of this site in Blackfoot, please listen.
These stories are transferred from generation to generation since time immemorial. You are listening to a shorter version of a much larger story. If you would like to expand your knowledge of this site, please see a Blackfoot Elder.
Aka-kitsipimi-ota (Many Spotted Horses Medicine Wheel)
To hear the story of this site in Blackfoot, please listen.
These stories are transferred from generation to generation since time immemorial. You are listening to a shorter version of a much larger story. If you would like to expand your knowledge of this site, please see a Blackfoot Elder.
Paahtómahksikimi (Waterton)
To hear the story of this site in Blackfoot, please listen.
These stories are transferred from generation to generation since time immemorial. You are listening to a shorter version of a much larger story. If you would like to expand your knowledge of this site, please see a Blackfoot Elder.
Nínaiistáko (Chief Mountain)
To hear the story of this site in Blackfoot, please listen.
These stories are transferred from generation to generation since time immemorial. You are listening to a shorter version of a much larger story. If you would like to expand your knowledge of this site, please see a Blackfoot Elder.
Estipah-skikikini-kots (Head-Smashed-In)
To hear the story of this site in Blackfoot, please listen.
These stories are transferred from generation to generation since time immemorial. You are listening to a shorter version of a much larger story. If you would like to expand your knowledge of this site, please see a Blackfoot Elder.
Omahkai'stoo (Crowsnest Mountain)
To hear the story of this site in Blackfoot, please listen.
These stories are transferred from generation to generation since time immemorial. You are listening to a shorter version of a much larger story. If you would like to expand your knowledge of this site, please see a Blackfoot Elder.
Omhkoohkaa (Turtle Mountain)
To hear the story of this site in Blackfoot, please listen.
These stories are transferred from generation to generation since time immemorial. You are listening to a shorter version of a much larger story. If you would like to expand your knowledge of this site, please see a Blackfoot Elder.
Nitsikiniiyi’takihpinaan (Thank you)
We gratefully acknowledge the Elders of the past and present for their wisdom and transfer of knowledge that we refer to today.
A sincere thank you to photographers Kyla Black (Gathering Dust Photography), Jackie Cardinal (Parks and Cemeteries, City of Lethbridge), and Mary Weasel Fat (Red Crow College) for allowing their work to be used in this exhibit.