Contains information of the following indian tribes: Assinboine, Beaver (Tsattine, Blood (Kainah), Chipewayan, Crow Shonshonie (band of formed by intermarriages),Dakota, ros Ventre, Iroquois, Kootenay (Kutenai), Piean, Plain Cree, Sarcee (Sarsi), Saulteaux (Ojibwa), Sekani, Siksikah, Slavey, Stoney (Assinboine) and Woodland Cree.

This book begins with an introductory section that briefly reviews the history of First Nations political development in Saskatchewan, the historical process of First Nations education, health care among Saskatchewan First Nations, the development of First Nations media, and First Nations people in sports. The main section contains over 125 biographies of Saskatchewan First Nations people which together demonstrate the diversity & department of this community and their contribution to the province.

"It is my hope, and the hope of the Office of the Treaty Commissioner, that this publication can help provide the historical context needed to intelligently and respectfully forge new relations between First Nations people and non-Aboriginal people in the province of Saskatchewan. It has already done so, in part, by facilitating the work of our office in bringing together the parties of the Federation of Saskatchewan Indian Nations and Canada to reach common understandings and to use the Treaties as a bridge from the past to the future ... so that we can learn from the past and work together towards a future built on co-operation and mutual respect." Judge David M. Arnot, Treaty Commissioner for Saskatchewan"We were told that these treaties were to last forever. The government and the government officials, the Commissioner, told us that, as long as the grass grows, and the sun rises from the east and sets in the west, and the river flows, these treaties will last." Treaty 6 Elder Alma Kytwayhat"We say it's our Father; the White man says "our Father" in his language, so from there we should understand that he becomes our brother and we have to live harmoniously with him. There should not be any conflict, we must uphold the word 'witaskewin,' which means to live in peace and harmony with one another." Elder Jacob Bill

Post-secondary education, often referred to as "the new buffalo," is a contentious but critically important issue for First Nations and the future of Canadian society. While First Nations maintain that access to and funding for higher education is an Aboriginal and Treaty right, the Canadian government insists that post-secondary education is a social program for which they have limited responsibility. In "The New Buffalo, "Blair Stonechild traces the history of Aboriginal post-secondary education policy from its earliest beginnings as a government tool for assimilation and cultural suppression to its development as means of Aboriginal self-determination and self-government. With first-hand knowledge and personal experience of the Aboriginal education system, Stonechild goes beyond merely analyzing statistics and policy doctrine to reveal the shocking disparity between Aboriginal and Canadian access to education, the continued dominance of non-Aboriginals over program development, and the ongoing struggle for recognition of First Nations run institutions.

"First Nations' people begin ceremonies, feasts, songs, gatherings, healings and other occasions with traditional protocols and methodologies which have been passed on from generation to generation since time immemorial. Provides introductory teachings so that readers will have an understanding of expected etiquettes when attending" --Cover.

A thought-provoking volume that brings together Aboriginal and non-Aboriginal thinkers and activists to explore the innovations and challenges that Indigenous thought continues to bring to Canada.

Walking in Indian Moccasins is the first work to offer adifferent view of the Tommy Douglas provincial government inSakatchewan: their policies, their applications, and theirshortcomings. Much more than that, however, it is a careful account ofthe development of Indian and Metis people in Saskatchewan in thepost-war period. The goal of the CCF was to 'walk in Indianmoccasins,' promising a degree of empathy with Native society inbringing about reforms. In reality, this aim was not always honoured inpractice and essentially meant integration for the Indians of theprovince and total assimilation for the Metis.