Culture & Perspective: an insight into Native American Knowledge Systems

Written by: Shelby Snyder

“An attempt to understand the matrix of another society is complicated by the fact that we try to fit the strange ideas of a “strange people” into our own frame of reference without realizing that no such fit exists.”

-V.F. Cordova

Bay Mills Chippewa Indian Community Keweenaw Bay Indian Community

Grand Traverse Band of Ottawa and Chipewa Indians

Saginaw Chippewa Indian Tribe Hannahville Indian Community

Lac Vieux Desert Band of Lake Superior Cippewa Indians

Sault Ste. Marie Tribe of Chippewa Indians

Little Travese Bay Bands of Odawa Indians Little River Band of Ottawa Indians

Pokagon Band of Potawatomi Indians

Nottawaseppi Huron Band of the Potawatomi Indians

Match-e-be-nash-she-wish Band of Potawatomi Indians of Michigan

Introduction

A matrix or worldview guides us in every aspect of our lives. It tells us how to function in society based on our own set of values. It gives us perspective and most importantly, it gives us community. No two matrices are alike. Every single person in this world has a unique worldview that is part of a greater community worldview. A consistent theme throughout human interaction is trying to fit a worldview of another into your own. In this act of analyzing a worldview that is not your own, feelings of otherness and strangeness manifest. More often than not, the immediate and unchallenging response is to close off the worldview of the other. Dialogue ceases to exist and misunderstanding permeates to the surface of all future interaction.

There are many examples of exclusionary dialogue and one the most prevalent is that involving environmental impact and Indigenous knowledge. Indigenous knowledge is the foundation of thought, interaction, and relatedness of Indigenous people to their surroundings. Indigenous people have used Indigenous knowledge since time immemorial; however, the lack of representation of Indigenous knowledge is apparent in almost every aspect of environmental decision.

The theme of limited Indigenous knowledge in environmental decision-making is evident in the Line 5 pipeline, created by Enbridge (a Canadian company). To address the lack of understanding, we must share, listen, and respect Indigenous knowledge. To look past one’s worldview and be accepting of another is monumental and necessary for building strong relationships centered around communication and inclusivity.

Enbridge Line 5 is a pipeline that sits on the Great Lakes, where many Indigenous peoples hold immense value to the land and water. The pipeline has burst multiple times and continues to be a threat to Indigenous environments. Yet, Enbridge Line 5 has little to no communication with the surrounding Indigenous people. To alleviate misunderstanding, I present a brief overview of Indigenous Knowledge systems for the Anishinabek people of Michigan and surrounding areas. The purpose of this overview is to provide a framework for Indigenous Knowledge to become integrated in the future dialogue of Enbridge Line 5.

Indigenous Knowledge as guidance

For many Indigenous peoples, the value of culture, language, and land is vital. The Indigenous relationship to land guides many of the actions and values of the community. The formation of Anishinabek Traditional Knowledge has value of its own for its people¹. Traditional Knowledge is guidance in the way an Anishinabek person presents themselves, speaks, and practices cultural ways. The stories of Creation and Re-Creation inform the Anishinabek of their beginnings and provide a foundation of Indigenous understanding³. In order for Anishinabek heritage to sustain itself, the intergenerational transmission of knowledge must be actively practiced. It is through this transmission of knowledge that the current practices of the Annishnabek are passed down to children as treasured gifts².

The value of intergenerational transmission of knowledge extends beyond preserving a culture. It is also maintaining the wellbeing and health of the Anishinabek people. In the practice of ceremony and culture, the Anishinabek people are guided by the Creator to be both protectors of the local waters and land. This is done in the interest of protecting Mother Earth as a whole².

Indigenous Knowledge and relationships to water

First and foremost, the Anishinabek understanding of water is fundamentally different from that of a Western perspective. The Western perspective conceptualizes water as a commodity, while the Anishinabek perceive water not only associated with life—water is life itself³. Water is seen as a being. It is the life-blood of Mother Earth that has the responsibility to purify and give life to all creations. This connection to water extends beyond a metaphorical means. The Anishinabek people view water as a relation in the literal sense. It is the basis of creation that must remain pure to sustain a healthy community and Mother Earth.

Within the Anishinabek matrix, the creator has given waterkeepers (Anishnabe Kwe “first nation women”) traditional roles on how to care for the water¹. Women are life givers and they carry water in them to show that life is precious. Anishinabek women have several ceremonies from birth to death that relate to the care of waters². Water serves as a healing process. Water is not just for drinking; it provides a source for continuity². It is purity and it is balance. Water plays an integral role in Anishinabek traditional spirituality that continues to guide Anishinabek knowledge systems.

Conclusion

Enbridge Line 5 threatens Anishinabek knowledge and ways of being. Water serves as a fundamental component in all aspects of life. It does not matter where you come from or what worldview you hold; all humans and many other creations are made up of water.

For the Anishinabek, water guides ceremony, spirituality, and culture. The purifying component of water would be lost if it were contaminated. To sustain balance and holistic health, it is the duty of the Anishinabek to care for the waters, land, and Mother Earth. The sharing and teaching of Traditional Knowledge will contribute to the protection of water for future generations¹. Thus, in future decisions of Enbridge Line 5, the Indigenous perspective must be included to accurately represent a people that have too often been ignored.

Notes

For more information see McGregor, Deborah. “Traditional Knowledge and Water Governance.” Alternative, vol. 10, no. 5, 2014, pp. 493-507.
Reference McGregor, Deborah. “Review of Aboriginal Water Issues and Initiatives in the Great Lakes Basin.” Prepared for Chiefs in Ontario. 15 Feb. 2011.
See also, AORMC Water Working Group. “Anishinabek Traditional Knowledge and Water Policy Report.” Prepared for Anishinabek Ontario Resource Management Council. March. 2009.