Cree

The name “Cree” stems from the French interpretations (Kristineaux, Kiristinous, Kilistinous) of the Ojibway word Kinistino. The correct term in the Plains Cree language is nêhiyawak. The Cree inhabit a vast region of Saskatchewan, stretching from the northern forested areas to the southern plains. Although they are a single people, there are notable differences among the various regional groups. One primary distinction is in their dialects, which include three main ones:

• Woodland Cree – uses a nonpalatalized -th sound (thiwa)
• Plains Cree – using the y phoneme (yiwa)
• Swampy Cree – uses the n sound (niwa)

Cultural differences are also significant; for instance, the Sun Dance is only practiced in the southern regions. Despite these differences, the Cree are united by a common collective memory, worldview, religious practices, and experiences of colonialism. The nêhiyawak began moving onto the prairies with the fur trade around 1740.

The southern Cree were part of the Iron Confederacy, an alliance with the SaulteauxSaulteaux, or Plains Ojibway (Nahkawininiwak), speak an Algonquian language spread widely across North America. Named for the "People of the Rapids," they migrated west, forged alliances, and later signed Treaties 1, 2, 4, and 6.... More and Assiniboine, acting as middlemen in the Fur Trade, trading with both English and French as well as with other Indigenous groups. As more nêhiyawak moved onto the prairies, they gradually transitioned from using canoes to horses, which also replaced dogs as pack animals.

Despite these adaptations, the nêhiyawak maintained many of their Woodland beliefs and practices. In their worldview, humans are seen as closely connected to the world around them; for example, hunters had pawâkanak (dream helpers) to guide them to game and assist them in times of need.

Sharing was a fundamental value of the Cree; game and other resources were shared among them. Another key concept was wâhkotowin (kinship), which was important not only in terms of human relationships but also in connection to the land. A significant part of nêhiyawak oral tradition is evident in stories of wîsahkêcâhk, commonly known as the “trickster.” wîsahkêcâhk connects humans to all creation (e.g., other animals), makes the world safe for humans, imparts knowledge, and acts as a joker often caught in his own tricks. These stories, which impart life lessons to children, are called âtayôhkêwina (sacred stories).

In the 1870s, as the Canadian government expanded westward, they initiated a Treaty process with Indigenous peoples, including the nêhiyawak. A major difference between English and Cree perspectives is that the Cree saw it as tipahamâtowin (rent), while the English viewed it as land surrender; the Cree used the pipestem to invoke land powers (asotamâkêwin: a sacred vow).

Leaders like mistahi-maskwa (Big Bear) were skeptical of this process. He was not against Treaties but opposed how the Crown handled matters. He sought to organize his people peacefully, but the Resistance of 1885 brought complications; despite Big Bear’s attempts to prevent trouble, many lives were lost. While these events are called the North-West Resistance (or Rebellion) in English, in Cree it is ê-mâyihkamikahk, meaning “when it went wrong.”

The Cree from woodland and northern territories entered into Treaties later. They faced less pressure for European settlement in their regions and consequently could continue traditional hunting and trapping longer than southern Cree. Today, Cree are Saskatchewan’s largest Indigenous group. There are numerous efforts to revive their language through immersion programs, dictionary compilations, and greater involvement of Elders in classrooms. Many ceremonies that were banned for years have been revived, and social gatherings like powwows and round dances are popular among many people. The nêhiyawak are playing an increasingly important role in Saskatchewan’s culture and economy.