This article presents the utilization of an Anishinaabek Research Paradigm (ARP) that employs Indigenous Intelligence as a conceptual framework for qualitative Anishinaabek analysis of data. The main objective of the research project examines critical insights into Anishinaabek’s relationships to N’bi (water), N’bi governance, reconciliation, Anishinaabek law, and Nokomis Giizis with predominately Anishinaabek kweok, grassroots peoples, mishoomsinaanik (grandfathers), gookmisnaanik (grandmothers), and traditional knowledge holders. Drawing on Anishinaabek protocols, the enlistment of participants moved beyond the University requirements for ethics. This also includes “standing with” the participants in the act of inquiry, in knowledge, and continued relationships. The ARP for research emerged from Indigenous ways of seeing, relating, thinking, and being. This approach did not call for an integration of two knowledge systems but rather recognizes there are multiple ways of gathering knowledge. The article explains how “meaning-making” involves Indigenous Intelligence through Anishinaabek protocols holding the researcher accountable to the participants, the lands, the ancestors, and to those yet to come.

Indigenous research paradigms are congruent to Indigenous worldviews and have become more dominant in areas such as Indigenous policy and education. As Indigenous research paradigms continue to gain momentum, the historical legacy of unethical research is addressed as more Indigenous communities and organizations develop their own research protocols. There is a plethora of articles explaining Indigenous research methodologies, but few examine the inclusion of the knowledge from Elders, language speakers, and Indigenous women in sustainable water governance. My Indigenous research methodology draws on the works of Indigenous scholars Shawn Wilson, Linda Smith, and Margaret Kovach, with specific focus on Wendy Geniusz’s Biskaabiiyang. My Indigenous research methodology is specific to the Anishinaabe territory of the Great Lakes region and includes Anishinaabek Elders, Anishinaabemowin (Ojibway language) speakers, and Anishinaabek women. This article seeks to contribute to Indigenous research paradigms and methods by elucidating the importance of engaging Anishinaabek Elders, Anishinaabemowin speakers, and Anishinaabek women in sustainable water governance.

This collaborative opinion piece, written from the authors’ personal perspectives (Anishinaabe and Gàidheal) on Anishinaabemowin (Ojibwe language) and Gàidhlig (Scottish Gaelic language), discusses the importance of maintaining and revitalizing Indigenous languages, particularly in these times of climate and humanitarian crises. The authors will give their personal responses, rooted in lived experiences, on five areas they have identified as a starting point for their discussion: (1) why Indigenous languages are important; (2) the effects of colonization on Indigenous languages; (3) the connections/responsibilities to the land, such as Traditional Ecological Knowledge (TEK), embedded in Indigenous languages; (4) the importance of land-based learning and education, full language immersion, and the challenges associated with implementing these strategies for Indigenous language maintenance and revitalization; and (5) where we can go from here.

This paper springs from conversations and my life experiences with Anishinabek Elders and practitioners, which includes my understanding of my life journey in re-searching for Anishinabe qwe (woman) giikendaaswin (knowledge, information, and the synthesis of our personal teachings). Anishinabek women have giikendaaswin about nibi (water) that can transform nibi (water) governance. Re-searching for giikendaaswin is directly linked to inclusive decision-making. This paper describes how Anishinabek understand and construct giikendaaswin based on Anishinabek ontology and epistemology, which includes nibi (water) giikendaaswin. This supports what Anishinabek know, how we come to know, how we know it to be true, and ultimately why we seek giikendaaswin.Nibi is one of the Anishinabek words used for the waters. It is a general word referring to all waters, including lakes, rivers, streams, rain, etc., but each individual body of water including rain has another word in Anishinabemowin (Anishinabek language). Nibi is, therefore, considered to encompass all waters and many scholars now use the term "waters" to stress the importance of the different types of water. I use the term "nibi" and "nibi governance" when specifically referring to Anishinabek giikendaaswin and use the word "water" and "water governance" when used for referencing; however, I also use "waters" to stress the understanding of the different types of water.

No abstract