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PLEASE NOTE:  Past Guest Commentary/Opinion articles can be viewed [[Past Guest Commentary/Opinion Articles | here]].
 
PLEASE NOTE:  Past Guest Commentary/Opinion articles can be viewed [[Past Guest Commentary/Opinion Articles | here]].
  
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==Coming out difficult at any age, Mainers say==
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=='''Plains Cree Two Spirit People'''==
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'''Contributor:''' ''Mary Pols'', Staff Writer, Portland Press Herald
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(This article is reprinted from The Portland Press Herald, November 13th, 2013, with the permission of the author.  You can read the original article at:
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* http://www.pressherald.com/news/Taking_the_personal_public__Coming_out__Hard_at_middle_or_any_age_.html?pagenum=1 )
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'''The decision to reveal one’s sexual orientation can be wrenching, stir unpredictable reactions – and bring solace.'''
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Chris Saladino told his parents he was gay at 21, but even after that he dated women here and there for a few years, giving his mother hope that he’d somehow emerge straight, after all.
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“She would say, ‘I am just afraid for you,’” he said.
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The AIDS epidemic stopped him from coming out to everyone. He joined a gay gym but waited until he was 30 to share his sexual orientation with friends. Then he shook up his environment, moving from Florida to Boston. He was 40 before he came out to colleagues.
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“I had spent so many years alone in my own head,” said the Portland real estate agent, now 50. “I worked a lot. I was afraid of life in general.”
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The slow roll-out of the news suited him. So did the solace of finally being completely truthful about his life. That’s why he empathizes with U.S. Rep. Mike Michaud, who came out to his 79-year-old mother and to the public last week at age 58. “I have empathy for anyone who is going through the process,” he said. “And I am saddened by a world that still finds this an issue.”
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Michaud’s gubernatorial campaign said voters, supporters and members of the gay community have reached out to him in gratitude and to share their own coming-out stories. He’s been praised for delivering the news with what appeared to be an easy confidence and for settling a question that many, even those in Maine’s gay community with strong hunches, hadn’t wanted to ask.
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What they say is that the decision to come out is complicated at any age. Leap early and run the risk of alienating the parents you still need. Leap late and risk angering or hurting the people who thought they knew you. Never leap and surprise everyone except the people who know you best, as did astronaut Sally Ride, whose obituary naming her longtime partner broke the “news” that she was gay.
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“Whether you are 58 or 38 you just have to have the courage to step into yourself,” said Portland public relations executive Chris Kast, 53, who came out to his wife and children at 39 and is now married to a man. There was a tremendous sense of relief in ending his “internal agony,” but that didn’t make the decision any easier.
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“Ease is not part of the equation from my experience,” he said. “It’s more of a need to actually be open and honest with yourself so that you can live an authentic life.” Which, he added, can be earthshaking for those who love you. “You haven’t changed, but you have made this statement, and sometimes that is hard for people to get.”
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By: [[Edward Lavallee]], Elder, Edmonton 2 Spirit Society
  
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Lori Voornas, host of WJBQ-FM’s popular morning show in Portland, came out two years ago when she was 45. Her sister, though, had already outed her to her parents when she was a teenager. She wasn’t happy about it then, but on the other hand, she didn’t envy Michaud the task of telling his mother.
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[[File:coreybulpittart.jpg|200px|thumb|left|'Rainbow' by Canadian First Nation artist Corey Bulpitt]]
  
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“God bless him, because I didn’t have to deal with that part,” Voornas said. “My parents were super cool. I was 18, dealing with this. What is he, 58?” But she noted that his age is a sign of how hard it had to have been for the 2nd District congressman and candidate. “I know he was freaked out or he would have done it years ago,” she said.
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I had just returned after attending the 2002 World Indigenous Peoples Conference on Education that August at the Stoney Indian Park, at Morley, Alberta when I received a call from Richard Jenkins asking if I would attend the 14th Annual International Two Spirit People Gathering as their Elder. The Alberta group were members of the Aboriginal Two Spirit Working Group of Edmonton. Chief George Poitras of the Mikisew Cree Nation in Treaty 8 territory who was one of its members had been successful in bidding to host that year’s International Gathering for Canada.
  
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Her own decision was spurred by the fact that she was marrying her partner in the summer of 2011. If she couldn’t share such a basic piece of information about herself – the excitement of a wedding – how could she share anything about her life? She’d been pondering coming out for years.
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These International Two Spirit Gathering have been in existence since 1988 and have been hosted by various Aboriginal Two Spirit groups throughout North America and primarily those from Canada and the United States. Two Spirit Individuals and groups in the USA are also credited with getting the movement started influenced by the Gay movement in that country. Generally, the goal of the Gathering is to provide a safe, supportive and alcohol/drug free forum and environment for indigenous Two Spirit peoples from throughout North America to explore and experience their place in Indigenous cultures and communities. A sacred fire is lit at the beginning of each Gathering maintained throughout the week and extinguished at the end to assist in activities related to keeping a spiritual connection to the Creator. Other Activities during the week include pipe ceremonies, sage/sweetgrass ceremonies, sweats, plenary sessions, concurrent workshops, talking circles, support groups, recreation events, mini-pow wow/feast and a traditional give away.
  
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“For me it was a real struggle,” she said. “It was pure fear. I think the fear was that I would be – it’s just weird, since I was on the radio – that I would be exposing myself. I got really good at hiding, at being this other person on the radio.”
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I was at the time, telling everyone, that I was an Elder in training however that week I soon was carrying out full Elder duties and thus ever since then I have been taken as the full Elder with this same Edmonton Two Spirit group. At that time the host committee had 12 members from throughout Alberta representing First Nations, Metis and Urban Aboriginal Two Spirit men, women and youth. Its chair was Chief George Poitras of the Mikisew Cree Nation. The sponsoring organization for the Gathering was the Nechi Training, Research and Health Promotions Institute of Alberta which had been in existence as not-for- profit entity since 1974. Richard Jenkins, its Director of Marketing and Health promotions applied and received funding in the amount of 45,000 dollars from the Canadian and Provincial governments. The venue for the event was at the Nakoda Lodge at Morley, Alberta.
  
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When she came out, what startled her was the response she had from listeners: Not only did no one seem particularly surprised, but she received only one piece of negative feedback out of hundreds of responses. She’d expected people to be upset, maybe angry. “It goes to show that maybe I was small-minded,” Voornas said. She’s never had a second of regret. “Best thing I ever did.”
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The event was a huge success. Issues in their plenary sessions discussed pre-contact issues, colonization, residential school impacts and health leadership topics on individual health matters, HIV/AIDs, HIV and community involvement, healing, recovery, sobriety, culture and language retention or loss thereof, alcohol as an escape to dealing with sexuality, homosexuality and the Bible and its interpretations, not feeling safe in home communities, drugs, addictions, STD’s, teen pregnancy, incarcerations, family violence, smoking, racism, experiences at residential schools, intergenerational impacts of Indian residential schools, loss of dignity and self respect and their susceptibility to HIV/AIDS and finally, noting that the Gathering changed their lives. The event ended with a feast, a pow wow (where members from the local community took part) and a traditional give away.
  
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Doug Kimmel is the co-chairman of Maine’s fledgling chapter of SAGE, a national organization that provides services and advocacy to older gay, lesbian, bisexual and transgender people. The notion of someone coming out, either to voters or to one’s mother, at an age when many are focusing on retirement planning doesn’t strike him as particularly unusual.
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These Gatherings are attended by members of many different Nations throughout North America since their beginning including the diverse Nations of the Cree. It is believed by the Plains Cree Two Spirit (Gay, Lesbian, Bi-Sexual, Trans-sexual, Transgender and Inter-sex) people, similar to many other Two Spirit people in other Indigenous Nations, were regarded as people placed among them for specific purpose by the Creator (God) and therefore were thought to be divine.
  
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“There are certainly people of his generation whose parents have never been informed officially that their son is gay,” he said, referring to Michaud. “You can go to any Maine town and you can find people like Michaud whose parents never knew or don’t know. You can go to any Maine town and find two women living together who have never publicly identified as lesbian.”
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Two Spirit is a term some Indigenous people use to identify themselves rather than GLBTTIGG. It was adopted by delegates attending the 3rd annual International Gathering at Manitoba in 1990. Indigenous people believe that both the female and male spirits resides in the body of a Two Spirit individual and the degree of dominance of each spirit ultimately impacts the physical, emotional, mental and spiritual identity of each Two Spirit person. Many Nation people have their own beliefs and have specific names for their Two Spirit people. The Navaho call theirs Nadle, the Dakota-Winkte, The Ojibwa-Agokwa, and The Cree-Esqwaycan and so on.
  
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Kimmel is 70, a retired psychologist and has been openly gay in all areas of his life for nearly 40 years. But he was careful to come out to colleagues only after he secured academic tenure in 1976; the fear of being stigmatized was too high. When he and his partner, now husband, moved to Maine in 1981, they didn’t broadcast their relationship, but felt accepted.
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They were a very important part of Cree society. They had many roles in the daily lives of their people and were respected and revered for being two spirited. They were often healers, shamans, mediators in marriage and tribal disputes, keepers of their history and their lore, and taking part and often leading in their social and Spiritual ceremonies
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Just like many other Indigenous Nations, Plains Cree people took and lived with same sex partners and this practice was accepted as a norm. Chiefs and their leaders had wives and often had male companions as well if they could support them. This was also the practice of females in some of their nations.
  
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“As long as you don’t scare the horses, you can do pretty much as you want,” he said. “That’s the way it is in Maine.” But they weren’t public figures, he said, and noted that if acceptance were a given for politicians, there wouldn’t have been this twist in the gubernatorial race. “It is kind of amazing that a 58-year-old man would have to tell his mother that he was gay in order to run for governor,” he said.
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There is still today a ceremonial society called Wihtikancimoowak whose members include Two Spirit people who perform at Sundances (a four day annual Spiritual Gathering). They are known as Spirit Dancers or Contraries doing and saying things backwards as they perform in front of camp dwellings throughout the entire encampment and sometimes even are invited to dance in the main Sundance Lodge. At these times everyone must not look upon them as they are considered sacred spirits.
  
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Better now than never, members of the LGBT community say. A 75-year-old transgender woman from central Maine, who asked not to be identified because she is not entirely out, said she began hormone treatments while her parents were still alive but waited for them to die before going ahead with sex change surgery at 64. “I wouldn’t do that to my parents,” she said.
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The belief that Cree Two Spirit people are special is epitomized in the existence of a powerful Two Spirit, Spirit, known as Qweskicanskew in their spirituality, who they believe, turns things around for the good and well-being of humanity and for all things on Earth. This important Deity is called upon in prayers for help, protection and blessings.
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All members of the Cree Nation who practiced Aboriginal Spirituality used to pray to this Spirit: however due to the negative influence of Christianity, this Spirit has almost been forgotten. This fact may be reversed in the future as Indigenous people are reminded about this important Deity in their Spirituality. Two Spirit songs are still known and sung today.
  
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Staying in the closet took a dangerous toll. “The only way I could live was through booze,” she remembered. “I was drinking like a fish.”
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Today Plains Cree Two Spirit people who are often marginalized in modern day society can be found in all walks of life. They are educators, professional government civil servants, Chiefs and other politicians, writers and actors, and generally are a part of their communities on reserves and in most cases in urban centres across Canada. They are emerging from their long decades of oppression and most of all becoming decolonized working towards re-establishing their rightful roles in their communities as they go through their period of rediscovery. They are working to be recognized, respected and engaged within indigenous communities and in society in general.
  
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The gradual breaking down of legal and social barriers might suggest it would be easier for a young person to come out today than a middle-age person set in ways that would include secrecy, but Erica Rand, an activist and professor of gender studies at Bates College in Lewiston, says not necessarily.
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In some places, mostly in urban centres, they have created their own organizations to assist in this modern day movement towards self- development and recognition with the assistance of the technological age. They are sponsoring forums and gatherings to promote healing and to create healthy environments. As a result they are being heard in small instances at present but as their movement becomes stronger they hope they will gain and retain their lost and rightful roles.
  
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Today’s gay teenager may feel emboldened by how far society has come, but telling one’s parents while a dependent means facing the possibility that you might get kicked out of the house.
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About our group in Edmonton, in 2003, when we were still known as the Aboriginal Two Spirit Working Group, we were affiliated and worked with the Gay and Lesbian Community Centre of Edmonton. Working again with the Nechi Institute we co-hosted the first Canadian Forum on Two Spirit Peoples and Health. That forum brought together eighty-two participants from various regions of Canada to discuss HIV-AIDS and other health issues facing Two Spirit people. Two key areas examined were those involving Corrections and Addictions. Other concerns, such as human rights, mental health, youth concerns and societal views on homosexuality were discussed. Again the Nechi Institute played a pivotal role in administering the secured dollars resulting in a successful event. A full report of the forum is available but not on line. Also a video of the event was made and produced and is available on U-tube.
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In 2003 the group incorporated as the Two Spirit Circle of Edmonton Society. It co-hosted, with the Nechi Institute again, a Two Spirit Gathering with Alberta Elders to learn teachings on the Protocols of the different uses of Tobacco in the various Aboriginal ceremonies as practiced by Cree people on the Plains. It had
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been decided that their Two Spirit members should know these teachings as part of their education on Two Spirit Practices.
  
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“This is the thing about coming out,” Rand said. “You don’t know what is going to happen, and you can’t predict it.”
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Members of the Society had long realized that they must learn as much about their culture that they did not know if they were to begin and attempt to carry out their roles as Two Spirit people. Many did not know the ceremonies now practiced by their people, even those members that came from their reserve communities. Much of that part of their culture had long been lost as a result of the destructive influence of the State and Church in their lives since contact and more especially of the roles of Two Spirit people which were practically obliterated throughout the Americas.
  
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The person you most worry about hurting might already know the truth and be fine with it, she said. Rand remembers when she was featured in a 1994 Newsweek article about gay rights and her mother called her to tell her “this could kill your grandparents.” But Newsweek didn’t break any news to Rand’s grandparents; they had already figured out what her sexual orientation was and didn’t object.
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In 2004 the Leaders of Two Spirit Circle of Edmonton Society decided they must begin teaching its members about their Culture with the help of Aboriginal Elders and with education resources known to exit about their culture. For four years they held week long Two Spirit Tipi Gatherings at the Nechi cultural grounds in St. Albert, Alberta. Both Female and Male Elders were hired to conduct known teachings on the ceremonial practices that take place during the different seasons, known Aboriginal health medicines and their uses and some ceremonial songs. They were taught how to conduct naming and transfer ceremonies. Elder Leonard Saddleback of Maskwacis was one of their main supporters since its beginning and gave them credit as a cultural emerging group on the international scene when he travelled with them to a Two Spirit Gathering to Tulsa Oklahoma, to assist in conducting spiritual ceremonies at that Gathering. He also gave the Society Three ceremonial Pipes so the Society could start conducting their own pipe ceremonies.
  
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“Sometimes people are just waiting for people to tell them,” Rand said. Michaud hasn’t said what his mother’s response was, other than to say he was “very pleased” by it.
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Since then the Society has presented at Aboriginal Education conferences and to Schools in Alberta about Two Spirit people and their issues. They have written and helped produce a resource booklet with the Alberta Teachers Association to assist in the care and understanding of Two Spirit Youth in the schools in Alberta.
  
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Rand said Michaud does run the risk that some people will change their attitudes toward him. Others may be glad that he waited as long as he did. She wasn’t surprised by his announcement (the gay community, she says, is “very familiar with silence” and what it might mean for personal lives) but Michaud being out doesn’t change her view of his politics.
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So the work of the Cree and other Indigenous Two Spirit people is being carried out as a testament of their desired goal of attaining their roles of the past as much as they can.
  
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As for Saladino, he’s a little torn. “Why do you really need to tell people who you sleep with?” he said. But he believes Michaud needed to come out or risk being outed; there was simply too much speculation out there. It was the topic of conversation at a dinner party he attended just days before Michaud’s announcement. And Saladino knows that sometimes he gets work because he’s “the gay Realtor” even though he’d rather get work because he’s the good Realtor.
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“Right now it is popular to be gay,” he said, although, as he hastened to add: “You never know what anybody does when they close the curtain to vote. But it is better that they smile on you as opposed to they spit on you.”
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'''Edward Lavallee''' ''is a traditional Plains Nehiyaw (Cree) of the Sturgeon Lake First Nation in Saskatchewan. He attended the University of Saskatchewan and has worked as co-editor of the Native People newspaper, published by the former Alberta Native Communication Society, now the Aboriginal Multi-Media Society of Alberta. He has studied Aboriginal history, spirituality and philosophy with elders during a five- year stint at the Indian Cultural College, now affiliated with the First Nations University of Saskatchewan. He has worked with Aboriginal organizations across Canada and for federal and provincial governments in various management positions. Presently he volunteers as an Indigenous Advisor and Elder in Edmonton and sits on the Board of Directors of several Edmonton organizations.''
  
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Mary Pols can be contacted at 791-6456 or at:
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==See Also==
  
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mpols@pressherald.com
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* [[The Two-Spirit, Aboriginal, and Native LGBTQ Community]]
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* https://www.youtube.com/watch?v=-MM7hM-Q_QM
  
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Twitter: marypols
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Past Guest Commentary/Opinion articles can be viewed [[Past Guest Commentary/Opinion Articles | here]].
 
Past Guest Commentary/Opinion articles can be viewed [[Past Guest Commentary/Opinion Articles | here]].
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Latest revision as of 12:28, 14 July 2020

PLEASE NOTE: Past Guest Commentary/Opinion articles can be viewed here.

Plains Cree Two Spirit People

By: Edward Lavallee, Elder, Edmonton 2 Spirit Society

'Rainbow' by Canadian First Nation artist Corey Bulpitt

I had just returned after attending the 2002 World Indigenous Peoples Conference on Education that August at the Stoney Indian Park, at Morley, Alberta when I received a call from Richard Jenkins asking if I would attend the 14th Annual International Two Spirit People Gathering as their Elder. The Alberta group were members of the Aboriginal Two Spirit Working Group of Edmonton. Chief George Poitras of the Mikisew Cree Nation in Treaty 8 territory who was one of its members had been successful in bidding to host that year’s International Gathering for Canada.

These International Two Spirit Gathering have been in existence since 1988 and have been hosted by various Aboriginal Two Spirit groups throughout North America and primarily those from Canada and the United States. Two Spirit Individuals and groups in the USA are also credited with getting the movement started influenced by the Gay movement in that country. Generally, the goal of the Gathering is to provide a safe, supportive and alcohol/drug free forum and environment for indigenous Two Spirit peoples from throughout North America to explore and experience their place in Indigenous cultures and communities. A sacred fire is lit at the beginning of each Gathering maintained throughout the week and extinguished at the end to assist in activities related to keeping a spiritual connection to the Creator. Other Activities during the week include pipe ceremonies, sage/sweetgrass ceremonies, sweats, plenary sessions, concurrent workshops, talking circles, support groups, recreation events, mini-pow wow/feast and a traditional give away.

I was at the time, telling everyone, that I was an Elder in training however that week I soon was carrying out full Elder duties and thus ever since then I have been taken as the full Elder with this same Edmonton Two Spirit group. At that time the host committee had 12 members from throughout Alberta representing First Nations, Metis and Urban Aboriginal Two Spirit men, women and youth. Its chair was Chief George Poitras of the Mikisew Cree Nation. The sponsoring organization for the Gathering was the Nechi Training, Research and Health Promotions Institute of Alberta which had been in existence as not-for- profit entity since 1974. Richard Jenkins, its Director of Marketing and Health promotions applied and received funding in the amount of 45,000 dollars from the Canadian and Provincial governments. The venue for the event was at the Nakoda Lodge at Morley, Alberta.

The event was a huge success. Issues in their plenary sessions discussed pre-contact issues, colonization, residential school impacts and health leadership topics on individual health matters, HIV/AIDs, HIV and community involvement, healing, recovery, sobriety, culture and language retention or loss thereof, alcohol as an escape to dealing with sexuality, homosexuality and the Bible and its interpretations, not feeling safe in home communities, drugs, addictions, STD’s, teen pregnancy, incarcerations, family violence, smoking, racism, experiences at residential schools, intergenerational impacts of Indian residential schools, loss of dignity and self respect and their susceptibility to HIV/AIDS and finally, noting that the Gathering changed their lives. The event ended with a feast, a pow wow (where members from the local community took part) and a traditional give away.

These Gatherings are attended by members of many different Nations throughout North America since their beginning including the diverse Nations of the Cree. It is believed by the Plains Cree Two Spirit (Gay, Lesbian, Bi-Sexual, Trans-sexual, Transgender and Inter-sex) people, similar to many other Two Spirit people in other Indigenous Nations, were regarded as people placed among them for specific purpose by the Creator (God) and therefore were thought to be divine.

Two Spirit is a term some Indigenous people use to identify themselves rather than GLBTTIGG. It was adopted by delegates attending the 3rd annual International Gathering at Manitoba in 1990. Indigenous people believe that both the female and male spirits resides in the body of a Two Spirit individual and the degree of dominance of each spirit ultimately impacts the physical, emotional, mental and spiritual identity of each Two Spirit person. Many Nation people have their own beliefs and have specific names for their Two Spirit people. The Navaho call theirs Nadle, the Dakota-Winkte, The Ojibwa-Agokwa, and The Cree-Esqwaycan and so on.

They were a very important part of Cree society. They had many roles in the daily lives of their people and were respected and revered for being two spirited. They were often healers, shamans, mediators in marriage and tribal disputes, keepers of their history and their lore, and taking part and often leading in their social and Spiritual ceremonies Just like many other Indigenous Nations, Plains Cree people took and lived with same sex partners and this practice was accepted as a norm. Chiefs and their leaders had wives and often had male companions as well if they could support them. This was also the practice of females in some of their nations.

There is still today a ceremonial society called Wihtikancimoowak whose members include Two Spirit people who perform at Sundances (a four day annual Spiritual Gathering). They are known as Spirit Dancers or Contraries doing and saying things backwards as they perform in front of camp dwellings throughout the entire encampment and sometimes even are invited to dance in the main Sundance Lodge. At these times everyone must not look upon them as they are considered sacred spirits.

The belief that Cree Two Spirit people are special is epitomized in the existence of a powerful Two Spirit, Spirit, known as Qweskicanskew in their spirituality, who they believe, turns things around for the good and well-being of humanity and for all things on Earth. This important Deity is called upon in prayers for help, protection and blessings. All members of the Cree Nation who practiced Aboriginal Spirituality used to pray to this Spirit: however due to the negative influence of Christianity, this Spirit has almost been forgotten. This fact may be reversed in the future as Indigenous people are reminded about this important Deity in their Spirituality. Two Spirit songs are still known and sung today.

Today Plains Cree Two Spirit people who are often marginalized in modern day society can be found in all walks of life. They are educators, professional government civil servants, Chiefs and other politicians, writers and actors, and generally are a part of their communities on reserves and in most cases in urban centres across Canada. They are emerging from their long decades of oppression and most of all becoming decolonized working towards re-establishing their rightful roles in their communities as they go through their period of rediscovery. They are working to be recognized, respected and engaged within indigenous communities and in society in general.

In some places, mostly in urban centres, they have created their own organizations to assist in this modern day movement towards self- development and recognition with the assistance of the technological age. They are sponsoring forums and gatherings to promote healing and to create healthy environments. As a result they are being heard in small instances at present but as their movement becomes stronger they hope they will gain and retain their lost and rightful roles.

About our group in Edmonton, in 2003, when we were still known as the Aboriginal Two Spirit Working Group, we were affiliated and worked with the Gay and Lesbian Community Centre of Edmonton. Working again with the Nechi Institute we co-hosted the first Canadian Forum on Two Spirit Peoples and Health. That forum brought together eighty-two participants from various regions of Canada to discuss HIV-AIDS and other health issues facing Two Spirit people. Two key areas examined were those involving Corrections and Addictions. Other concerns, such as human rights, mental health, youth concerns and societal views on homosexuality were discussed. Again the Nechi Institute played a pivotal role in administering the secured dollars resulting in a successful event. A full report of the forum is available but not on line. Also a video of the event was made and produced and is available on U-tube. In 2003 the group incorporated as the Two Spirit Circle of Edmonton Society. It co-hosted, with the Nechi Institute again, a Two Spirit Gathering with Alberta Elders to learn teachings on the Protocols of the different uses of Tobacco in the various Aboriginal ceremonies as practiced by Cree people on the Plains. It had been decided that their Two Spirit members should know these teachings as part of their education on Two Spirit Practices.

Members of the Society had long realized that they must learn as much about their culture that they did not know if they were to begin and attempt to carry out their roles as Two Spirit people. Many did not know the ceremonies now practiced by their people, even those members that came from their reserve communities. Much of that part of their culture had long been lost as a result of the destructive influence of the State and Church in their lives since contact and more especially of the roles of Two Spirit people which were practically obliterated throughout the Americas.

In 2004 the Leaders of Two Spirit Circle of Edmonton Society decided they must begin teaching its members about their Culture with the help of Aboriginal Elders and with education resources known to exit about their culture. For four years they held week long Two Spirit Tipi Gatherings at the Nechi cultural grounds in St. Albert, Alberta. Both Female and Male Elders were hired to conduct known teachings on the ceremonial practices that take place during the different seasons, known Aboriginal health medicines and their uses and some ceremonial songs. They were taught how to conduct naming and transfer ceremonies. Elder Leonard Saddleback of Maskwacis was one of their main supporters since its beginning and gave them credit as a cultural emerging group on the international scene when he travelled with them to a Two Spirit Gathering to Tulsa Oklahoma, to assist in conducting spiritual ceremonies at that Gathering. He also gave the Society Three ceremonial Pipes so the Society could start conducting their own pipe ceremonies.

Since then the Society has presented at Aboriginal Education conferences and to Schools in Alberta about Two Spirit people and their issues. They have written and helped produce a resource booklet with the Alberta Teachers Association to assist in the care and understanding of Two Spirit Youth in the schools in Alberta.

So the work of the Cree and other Indigenous Two Spirit people is being carried out as a testament of their desired goal of attaining their roles of the past as much as they can.

Edward Lavallee is a traditional Plains Nehiyaw (Cree) of the Sturgeon Lake First Nation in Saskatchewan. He attended the University of Saskatchewan and has worked as co-editor of the Native People newspaper, published by the former Alberta Native Communication Society, now the Aboriginal Multi-Media Society of Alberta. He has studied Aboriginal history, spirituality and philosophy with elders during a five- year stint at the Indian Cultural College, now affiliated with the First Nations University of Saskatchewan. He has worked with Aboriginal organizations across Canada and for federal and provincial governments in various management positions. Presently he volunteers as an Indigenous Advisor and Elder in Edmonton and sits on the Board of Directors of several Edmonton organizations.

See Also

Past Guest Commentary/Opinion articles can be viewed here.

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