Send us a textIn this episode, the IRC team discusses the acquisition and use of knowledge from the medium of traditional songs. An Apsáalooke song from Crazy Sister-In-Law provides physical documentation of success and authority. Songs such as these commonly called "Honor Songs" are used in times of celebration. The descendants of Crazy Sister-In-Law also have to right to use this song when accomplishments happen in an individual's life. The song is also a carrier of power gained from the Spiritual world. These are important constructs when examining knowledge in a modern Indigenous context.The IRC team is also joined by a special guest, Mike Lafromboise (Piikani). Mike is a faculty member in the Tribal Governance program, at Salish Kootenai College. He holds a Masters of Education from the Montana State University-Northern. He is an American Indian College Fund Andrew B Mellon Fellow in research on Blackfoot ceremonial process. He is a member of the Brave Dog Society and is involved in all of the ceremonial activities that Piikani people practice including Medicine Lodge (Sun Dance), Thunder Medicine Pipe, Beaver Bundle and is the caretaker of the Black-Tailed Deer dance bundle that Piikani people have adopted from the Salish and Kootenai peoples. Along with Mike, the IRC Team continues to discuss the importance of songs as tools used during times of uncertainty. In a historical sense, this was during warfare between tribes. Today, the reliance of rites and rituals on songs is still alive yet the 'rights' to sing and use these songs are contentious. Validation of personal knowledge of songs and ceremonialism is still held by the community. However, how can Tribal Colleges begin to embrace these communal construct and integrate them into their educational structures? Does this even belong in this space? The Team and Mike continue the discussion using the song "Searching for the Child". This song is one of many songs used in the Grass Dance Ceremony also known as the Omaha Dance and Hot Dance by the Apsáalooke. This song was sung when a new member was to be inducted into the ceremony. After the1900, the song was infused in many tribes and may serve different functions in those tribes. For the Salish, it was used for the Snčučawmn, a dance to pray for the first buffalo killed. One young bull would be selected, killed, and brought back to camp. The meat was boiled and the broth of the meat would be placed in the center of the camp. A dancer with a stick poked the stick into the pot of broth near the end of the song and the dance ended. For the Piikani it is a capturing song used in one of their societies. The interconnection and sharing of knowledge between Tribes are evident in this example. It also works against the idea that Tribes were mortal enemies and shows that Intertribal exchanges of rites and rituals are/were prevalent.Agree? Disagree? Join the conversation at one of our social media sites. Your input is valuable to advance our understanding.Guest: Mike LafromboiseHosts: Aaron Brien, Kamiah Dumontier, Serra Hoagland, Brenda Shepard, Shandin PeteSupport the show

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