Decolonizing Anishinaabe nibi inaakonigewin and gikendaasowin research

Craft, Aimée; McGregor, Deborah; Seymour-Hourie, Rayanna; Chiblow, Sue

doi:10.4324/9781003161387-3

Cited by 9 publications

(16 citation statements)

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“…This writing emerges from a long-standing collaboration between Indigenous and non-Indigenous co-authors. Our work draws from Shawn Wilson's (2008) contributions to Indigenous methodologies emphasizing "research as relationship," as well as models for learning through conversation and dialogue (e.g., Kovach 2009, Craft 2017. This article both reflects our perspectives leveraging multiple knowledge systems (e.g., Arsenault et al 2018) and builds on weekly conversations between co-authors over a four-month period in 2021.…”

Section: It Is the Personal Relationships That Came Out Of Survivorsh...mentioning

confidence: 99%

Pathways to healing: Indigenous revitalization through family-based land management in the Klamath Basin

Reed¹,

Diver²

2023

E&S

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Indigenous revitalization includes community-led healing from intergenerational land-based trauma. Yet given colonial legacies that perpetuate the devaluation of Indigenous knowledge and dispossession of Indigenous lands, healing in Indigenous communities presents particular challenges. Such challenges can include responding to western models of bureaucratic governance that replicate historical trauma in governance relations. Building on existing frameworks of Indigenous political ecology, we consider the importance of resisting colonial legacies that can influence Indigenous environmental governance. We do so by discussing community-led revitalization and resurgence in the Karuk tribal community, and an exemplar case of family-based management systems for caretaking ceremonial trails in the mid-Klamath (Northern California, USA). Through this case, we consider the interdependent functions of family-based governance and tribal government institutions for collective decolonization and healing. Our analysis of family-based management provides insights into the sociopolitical and ecological dynamics of healing in diverse Indigenous communities, and explores more inclusive models for Indigenous environmental governance.

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Section: It Is the Personal Relationships That Came Out Of Survivorsh...mentioning

confidence: 99%

Pathways to healing: Indigenous revitalization through family-based land management in the Klamath Basin

Reed¹,

Diver²

2023

E&S

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“…The legal relationships and responsibilities of Anishinaabek extend beyond the earth to the sky world including Nokomis Giizis responsibilities to N'bi. Anishinaabek naaknigewin governs our interactions with Nokomis Giizis and N'bi (Craft, 2018). Anishinaabek naaknigewin is not something new; it is embedded in our language, the lands, the sky realm, in our stories, and held by knowledge holders, Elders, kweok, the lands, and ceremony (Johnston, 2010).…”

Section: Anishinaabek Naaknigewinmentioning

confidence: 99%

“…Anishinaabe legal scholar John Borrows (2018) states, "Indigenous laws flow from specific landscapes, ecosystems and peoples" (p. 2). Craft (2018) shares Elder Jim Dumont's understanding that the Great Spirit gave laws to the Anishinaabek to govern relationships for living harmoniously. Anishinaabek naaknigewin is about governing relationships and responsibilities based on Anishinaabek worldview stemming from spirit.…”

Section: Anishinaabek Naaknigewinmentioning

confidence: 99%

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Relationships and responsibilities between Anishinaabek and Nokomis Giizis (Grandmother Moon) inform N’bi (Water) governance

Chiblow

2023

AlterNative: An International Journal of Indigenous Peoples

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Efforts continue to evolve for sustainable and inclusive water governance in Canada. All humanity relies on N’bi (Water) for life, yet contrasting views and knowledge on N’bi still elude water governance. Far too often, Indigenous women are left out of water governance regardless of their relationships and responsibilities to and for N’bi. Indigenous women, more specifically Anishinaabek (Indigenous Peoples of Turtle Island also known as Canada and the USA) kweok (women) understand the relationships and responsibilities Nokomis Giizis (Grandmother Moon) has to N’bi through the cycles of kweok and Nokomis Giizis and how this is guided through natural law. This article explores the relationships and responsibilities between Anishinaabek kweok and Nokomis Giizis and how it can inform water governance based on Anishinaabek naaknigewin (law).

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“…62 Water, like all elements of the nonhuman world, is viewed as 'a being with which we conduct a relationship', so alterations to water's flow must only be made with good reason and with reparations paid to water and other beings. 63 We might view Neimanis' concept of the 'hydrocommons' as a complementary way of acknowledging our rights and responsibilities to water and these other beings. 64 Kinship relations form a crucial part of Wong's vision of our relationships with water.…”

Section: Making Kinmentioning

confidence: 99%