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Treaty Education Resources

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Grade 3 – Table of contents

  • Teaching Notes and Approaches
  • Note to Readers
  • Lesson A – Where did we come from?
    Tami wejita’ywkw?
    Tama kilun ktutapeksultipon?
    • Curriculum Outcomes
    • Background Notes for the Teacher
    • Activity 1- How Klu’scap Keluwoskap Created People
    • References
  • Lesson B – All things are related: Interrelationships are celebrated
    Msit koqowe’l akutultikl
    Psonakutomuwakon
    • Curriculum Outcomes
    • Background Notes for the Teacher
    • Activity 1 – About Wolastoq
    • Activity 2 – The Creation of Wolastoq
    • Activity 3A – Mapping Wolastoqey Communities
    • Activity 3B – Mapping Mi’kmaw Communities
    • Activity 4A – Wolastoq (Saint John River) is Renamed
    • Activity 4B – The Sipoq River Song (Listuguj)
    • References
  • Lesson C – We are of the Earth
    Kinu na wskwitqamulti’kw
    Nutapeksipon Nkitahkomikumon
    • Curriculum Outcomes
    • Background Notes for the Teacher
    • Activity 1 – Flag Symbols
    • Activity 2 – Flags to Create Solidarity
    • Activity 3 – Create Your Own Flag
    • References
  • Lesson D – All My Relations
    Ta’n Te’sit No’kmaq
    Psi-te Ntolonapemok
    • Curriculum Outcomes
    • Background Notes for the Teacher
    • Activity 1 – Who Are You?
    • Activity 2 – Extended Family
    • References
  • Lesson E – Life as we knew it
    Mimajuaqn ta’n tel-nenmekip
    Pomawsuwakon Eli-Kcicihtuweqpon
    • Curriculum Outcomes
    • Background Notes for the Teacher
    • Activity 1 – The Many Functions of Water
    • Activity 2 – Keluwoskap (Gal-oo-wos-gob) and the Water Creature
    • Activity 3 – To Dam Or Not To Dam
    • Activity 4 – Mactaquac Dam
    • Activity 5 – Ugpi’ganjig Eel River Bar First Nation
    • References
  • Lesson F – Coming Together
    Mawita’nej
    Mawessultipon
    • Curriculum Outcomes
    • Background Notes for the Teacher
    • Activity 1 – Storytelling
    • Activity 2 – What Is In A Name?
    • Activity 3 – Creating a Landform of your Community
    • Activity 4 – Researching an Indigenous Community
    • References
  • Lesson G – What is a Treaty?
    Koqowey net Ankukumkewey?
    Keq nit lakutuwakon?
    • Curriculum Outcomes
    • Background Notes for the Teacher
    • Activity 1 – Sharing and Showing Respect
    • Activity 2 – Wampum
    • Activity 3 – Create Your Own Message
    • References
  • Lesson H – Your Treaty
    Ktankukumeweymuow
    Ktolakutuwakon
    • Curriculum Outcomes
    • Background Notes for the Teacher
    • Activity 1 – Classroom Treaty
    • Activity 2 – Create a Fair Classroom Treaty
    • Resources
  • Lesson I – We Are All Treaty People
    Kinu na Ankukumkeweye’k Mimajuinu’k
    Psi-te kilun Lakutuwakonicik
    • Curriculum Outcomes
    • Background Notes for the Teacher
    • Activity 1 – We are all Treaty People
    • Resources
  • Resources
  • Interactive Activities
You are here: Home / Activity 2 – Wampum

Activity 2 – Wampum

Introduction

The wampum belt was generally applied to the different parts of a speech, or the different articles of a treaty and on great occasions, when these belts were brought forth individuals were found who, from memory or tradition, could explain each section of the precious girdle.

– Abraham Gesner, New Brunswick with Notes for Emigrants 1847:111-112

Wampum: Using Symbols to Communicate Messages

Wampum was used by many Indigenous peoples in the north-eastern part of North America as a way of recording and sending messages. It consisted of purple and white beads made from the shells of quahog clams.

The beads were strung in single strands or woven into “belts,” much like those made on bead-looms today. The design on each string or belt indicated the type of message being sent and helped the messenger remember the specific contents. Wampum belts were hung from the ceiling lengthwise.

Wampum was considered sacred and was treated with great respect because the messages it carried were of great importance.

Wampum was used:

  • to establish, maintain and terminate political relations among Indigenous nations and within nations like alliances, peace agreements and decisions about mutual interests
  • to establish and maintain family relationships and make marriage proposals
  • to show that people had positions of importance within a nation or local group
  • to perform spiritual ceremonies
  • to form alliances or make treaties and agreements with Europeans

The word wampum comes from the Eastern Algonquian languages. In Wolastoqey, it is known as Wapap (WAHB-ahb); literally “white string”, referring to the white beads. (Wapapiyil – plural form). Mi’kmaq have a similar name, and call it Waiopskuk (wye-OHB-skoog), “beads”. Ask how were items recorded on the wampum belt and by whom? Visit the two-line wampum belt and its significance as defined forever http://honorthetworow.org/learn-more/history/. See how wampum is made by visiting the Spotlight Series – Native American Artistry, an interview with Ken Maracle, https://www.youtube.com/watch?v=SkDl3kaf2hs.

Show the wampum belt on a SMART board and explain how it was used to convey to other First Nations that a treaty had been signed. See if the class can interpret the symbols of the shells. Look at the images of the shells in white that identify eight groups of people coming together and smoking a ceremonial peace pipe.

Wampum belt
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