In our language we always refer to ourselves as "Na-ko-da" (meaning "people"), today we are known everywhere as the Stoney Indians. The name "Stoney" Indian was first given to us by the early white explorers because of our method of making broth. In order to make broth a fire was first made, and some round stones placed in the fire so that they would become very hot. Nearby a small hollow was dug into the ground and lined with rawhide to form a bowl. Food, such as pieces of meat and vegetables, was placed in the bowl and water added; the hot stones were then taken from the fire and placed into the broth to cook it. The stones would not burn holes into the rawhide, but only make the water very hot. Early explorers from Europe noticed our clever way of making soup, and remembered us as the "stone" people. That is why today we are called the Stoney Indians. (
Stoney History Notes, 1983)
Traditional Stoney Life
According to the oral history as passed down by our Elders, our ancestors moved in family groups to obtain the necessities of life, staying at special sites and ranging throughout our traditional lands. We often came together as a Nation at traditional meeting places to discuss important matters and to renew spiritual, social and cultural ties.
The resources on which we depended for our daily living were available not at just any season or just any location. erries ripen earlier at some places than at others; edible greens or roots may not grow nearby a camp where there is good sheep hunting. A favorite deer hunting place may be in a narrow valley that opens into acres of mixed Aspen and Spruce trees interspersed with some small open meadows; the best winter camping may be in thick trees in a zone where frequent Chinook winds appear. The Stoneys of old moved with the rhythm of the seasons, so as not to deplete the resources on which we depended. All that we need for food and comfort we were able to obtain from the natural surroundings in which we lived. The Teepee provided protection from rain, snow, and wind; it was made of cured animal hides stitched together with sinews and supported on the long, slim trunks of young Pine trees. In the middle of the Teepee floor the fire pit was able to provide warmth, cook food, and cure meat or fish. The resources on which we depended for our daily living were available not at just any season or just any location. Berries ripen earlier at some places than at others; edible greens or roots may not grow nearby a camp where there is good sheep hunting. A favorite deer hunting place may be in a narrow valley that opens into acres of mixed Aspen and Spruce trees interspersed with some small open meadows; the best winter camping may be in thick trees in a zone where frequent Chinook winds appear. The Stoneys of old moved with the rhythm of the seasons, so as not to deplete the resources on which we depended. Before there were guns we used to make bows and arrows. A bow was constructed of wood from the Chokecherry or Birch tree; a bowstring was fashioned from the long sinews lying along the backbone of a deer or buffalo; arrowheads were carefully chipped from flint stone. A hide scraper was made of stone or of a large leg bone. A fishhook was made using a thin, pliable bone from the front leg of a lynx.
Stoney History Notes, 1983)
Stoney Moons...
January - Wichorhandu Waheamba - Middle Brother Moon
January is the mid-way moon in the seven cold moons. This is the time of scarcity, when there may be few resources to meet people and animals’ needs.
February - Hoya Tawaeh - Long Day Moon
The days grow longer. It also marks the return of hawks and eagles from their wintering grounds in the South.
March - Nowedescan Tawaeh - Goose Moon
This is the time when wild geese return from the South. This is also the time when Stoney hunters look for the bear who is still in his winter sleep.
April - Tabeyhan Tawaeh Frog Moon
The frog’s song announces the first warm months.
The frog people begin to sing.
May - Woiya Waheamba - Grass Moon
*In Stoney chronology this marks the beginning of each year.the great pause before summer arrives. It is the beginning of the growing year.
June - Wapey Woshma Waheamba - Full Leaf Moon
This is the time when grasses, trees, and other vegetation come forth with new growth and blossoms.
July - Wasasa Waheamba - Red Berries Moon
July marks the time when Thunder (Mu), tends to the growing vegetation by bringing rain. Lightning assists in pointing to specific areas where water is needed. Then the thunderbirds bring water to the earth.
August - Pezeegasnabi Waheamba - Ripening Moon
This is the berries moon when gooseberries, chokecherries, Saskatoon berries are ripe to pick.
September - Worhpeyeh Waheamba - Elk-in-Heat Moon
*Marks the beginning of the seven winter moons. Flowers, grasses and leaves turn from green, to yellow, to red, to brown. September is the rutting season for Elk.
October - Anokogeepa Waheamba - Joins-Both Sides Moon
This is the mid-moon that comes between winter and summer. Brings both warm and cold weather. Most birds start to migrate to the South.
November - Charhonga Waheamba - Frost-in-the-Lodges moon
The first frost makes crisp the hills and sky. The trees are leafless.
December - Wichorhandu Sungagu - Younger Brother Moon
January is Big Moon. And December is the younger brother moon who attaches himself to his elder brother Big Moon.
