Murdered and Missing Women

Through a feminist lens we see violence against Aboriginal women and girls and the State's failure to respond appropriately to this problem being integrally linked to the fact that Aboriginal women and girls experience widespread discrimination and are amongst the most socially and economically disadvantaged groups in Canadian society—a reality which is deeply rooted in colonization and its impacts. (Corbiere-Lavell, J., et al, 2012)  We also hear how rates for suicide, poverty, disease, and the like, are much higher among First Nations population than anywhere else in Canada.  Not surprisingly, the elevated statistics are also prevalent in murder rates for our country, especially with regard to women.  (Shannon, K., et al., 2008)  The following video is an extremely powerful portrayal of the need for stricter legislation regarding the protection of Aboriginal women and girls.

I recently read a newspaper article in the Ottawa Sun about a nationwide petition that has been compiled and sent to Prime Minister Stephen Harper that demands justice for murdered and missing indigenous women and girls.  "Prepared by NWAC and endorsed by Aboriginal and non-Aboriginal organizations including Amnesty International Canada, the petition calls for a national inquiry into Canada's missing and murdered Aboriginal women" and "also calls for the involvement of Aboriginal women in designing and implementing the inquiry"(Ascah, 2012) These types of movements challenge the existing neo-conservative policies that stand in the way of equality.
 
     Today, I also stumbled across this article posted below, in the Aboriginal Multi-Media Society which is a First Nations news source.  It tells the story of a man who died protecting his wife in Midland, Ontario this past summer. (Meili, 2012) These incidents are all to familiar in the lives of our Indigenous families.

http://www.ammsa.com/publications/windspeaker/andrew-mixemong-footprints.

Women are seen as powerful and respected in Anishnaabek culture.  We must do more to ensure that our grandmothers, mothers, and sisters are held sacred so that we are able to create balance in our societies.  There is something extremely wrong with the statistics being as inconsistent as they are, across this diverse and vast continent.  It is obvious that an Aboriginal justice system is imperative.  Individual communities would benefit from the ability to address issues, prevalent within their own jurisdictions.  If there are extremely high rates of crime, due to unfair and insensitive treatment of Indigenous people, then why not create an environment that is conducive of healing, in First Nations communities?

Baa pii gwe nin,
~Tara

References:

Bourassa, C., McKay-McNabb, K., & Hampton, M. (2004). Racism, Sexism and Colonialism: The Impact on the Health of Aboriginal Women in Canada.Canadian Woman Studies, 24(1).

Shannon, K., et al. (2008). Social Science & Medicine 66. p.912

SHANIeymary. (Producer). (2012). *important* missing & murdered indigenous women. [Web Video]. Retrieved from http://www.youtube.com/watch?v=_LQVw2HAKSo&feature=plcp

Ascah, A. (2012, October 2). Demanding justice for missing and murdered aboriginal women .Ottawa Sun

Meili, D. (2012, October 29). Andrew mixemong [footprints].Aboriginal Multi-Media Society, 30(6),

Corbiere-Lavell, J., et al. (2012, March) Missing and Murdered Aboriginal Women and Girls in British Coloumbia, Canada. Briefing Paper for Thematic Hearing before the Inter-American Commission on Human Rights. 

Diabetes Among the Anishinaabek - The Need to Focus on Prevention



The Five White Gifts

There is a story among the Anishinaabek people that my relations shared with me called “The Five White Gifts.”  These gifts are flour, sugar, salt, milk and lard.  I was told that these gifts were introduced to Anishinaabek children in the Residential School System and once they returned home they found they could not return to their original ways of living off the land.  The traditional diet had been replaced.  My relatives relate how fifty years ago diabetes among the Anishinaabek people was virtually non-existent.  Today the disease is becoming an epidemic.  Diabetes rates among First Nations, Metis, and Inuit people are 3-5 times the national average for non-aboriginal people (Ottawa: Public Health Agency of Canada, 2011). These rates are staggering, but what is even more disturbing are the costs associated with treating this disease.  The costs, however, are not strictly monetary, as diabetes impacts on individuals, families, communities and nations.

In a 2010 report commissioned by the Canadian Diabetes Association, it is estimated that the disease had cost the healthcare system, and thereby the taxpayer, 6.3 billion dollars in 2005 and by 2020, that cost will rise to at least 16.9 billion dollars (Doucet, 2010).  The spending will be on complications resulting from diabetes, in essence, treating the symptoms or being reactive, rather than proactive.  “The cost of diabetes to Canadian society is staggering.  Although the human cost will always be the greatest of all, understanding the economic cost is critical to the development of policies that can reduce the impact of the disease on the lives of Canadians.  Without further action, diabetes will become a $17 billion annual drag on the Canadian economy.  Beyond the human toll of this disease, there is a strong economic argument for concrete action to stem the growth of the disease” (Doucet, 2010).

According to Stats Canada, the growth rate of the Aboriginal population is expected to be between 1.7 million and 2.2 million by the year 2031.  “All scenarios also show that the population of the three Aboriginal identity groups (First Nations/North American Indians, Metis, and Inuit) would remain younger than the non-Aboriginal population by 2031” (Caron Malenfant & Morency, 2011).  An alarming trend is that Diabetes is diagnosed earlier in Aboriginal people, that is Aboriginal people are becoming diabetic sooner in life.  The projected cost of diabetes ($17 billion dollars) is based on the current population, and only to the year 2020, and does not take into account the latest projections in the growth of the Aboriginal population.

An ounce of prevention is worth a pound of cure is a saying that has great merit when it comes to dealing with diabetes.  “The socio-cultural, biological, environmental and lifestyle changes seen in First Nations, Metis and Inuit populations over the last half century have contributed significantly to the increased rates of diabetes and its complications” (Public health agency, 2011).  The current response to the disease is to treat the symptoms, electing to deal with problems after the disease has been diagnosed, rather than preventing the disease from occurring in the first place.  This is seen as a liberal ideology.  Liberals believe in programs for rehabilitation to combat the effects of capitalism (Hick, 2007).  This institutional approach to social welfare assists in building a liberal state where programs, primarily focusing on teaching individuals about diabetes management, are abundant.  Prevention programs exist, providing repetitive messages about dietary changes, however, diet, especially in remote or fly in Aboriginal communities, is a costly and difficult approach to diabetes management.  For example, these programs will teach how a diet of whole foods such as fruits and vegetables is a key part of a diabetic diet; however, these programs do not take into account that Anishinaabe people in northern and remote communities cannot access such foods due to the high transportation costs or lack of availability.

Activity and exercise are two components of effective diabetes prevention.  Neither of these requires special training so the burden of training or replacing someone in the health care field, such as a diabetes educator, is removed.  Activity, such as traditional dancing, can be planned or organized to involve individuals or entire communities.  It doesn’t cost anything to take the time to go for a walk on a regular basis.  Promoting activity and exercise as well as promoting a healthy, plant based diet is a better approach than focusing on treatment alone.  It is far more cost-effective to take this approach.  Aboriginal communities may not be able to return to a point where they can be completely self-sustaining as they once were, but they can return to some of the traditional activities that once made diabetes virtually non-existent.

Lisa

References

Caron Malenfant, E., & Morency, J. Statistics Canada, (2011). Population projections by aboriginal identity in canada (92-552-XWE). Retrieved from Government of Canada website: http://www.statcan.gc.ca/daily-quotiden/111207/dq111207a-eng.htm

Doucet, G. (2010, March). Diabetes and society - the cost of diabetes in Canada: The economic tsunami. Retrieved from http://www.diabetes.ca/documents/for-professionals/CJD--March_2010--Beatty.pdf

Hick, S. (2007). Social welfare in canada. (2nd ed.). Toronto, Canada: Thompson Educational Publishing, Inc.

(2011). Public health agency of Canada, diabetes in Canada: Facts and figures from a public health perspective. Ottawa: Public Health Agency of Canada.

(2012). Aboriginal diabetes prevention. (2012). [Print Graphic]. Retrieved from http://www.floating-point.com/index.php/aboriginal-diabetes-prevention-2/

Indian (Anishinabe) Control of Indian Education

This is a document about a film called "Waasa Inabidaa" and the policy paper on "Indian Control of Indian Education".  It was told in the film that at the beginning, our people were taught things from oral tradition.  Our children were educated by means of storytelling by the elders and special teachers.  It was very important that the children listened to these stories and teachings.  One of the main focuses for the children to learn was "respect".

Young girls would follow the women - grandmothers, mothers and aunties and the boys and young men would follow their fathers, grandfathers and uncles.  Everybody would contribute to the family.  This was done by means of gardening, hunting, fishing, making clothes etc.  They had discussed how the seeds of the garden were distributed.  The first four rows were for those in need, the next two rows were for the family and other row's for next year's crop.  All the family members were involved in harvesting their crop.  These values were instrumental in the culture of our people.  Their were special teachers (usually an elder) that taught ceremonial teachings and the offering of tobacco.  However, there is a proper way of giving tobacco.  You must first know what it is that you are seeking or asking before approaching these special teachers.

Our ways of being educated had eventually changed over time once missionaries started to visit our  reservations back in the 1800's.  They had come to spread the white mans religious beliefs and customs.  Many First Nation children were taken away from their homes when the Residential Schools were built.  These schools were suppose to educate the Indian children, however, many of them were abused physically, emotionally, spiritually and  mentally.  Many social problems with Anishnaabe people are from the effects of these Government and Church run Institutions

One of our inherited rights as Anishinaabe People according to treaties that were signed was education.  Many policies were not adhered too.  As an Anishnaabe woman myself I would think that by educating the non-native people about our language, customs and culture they would better understand many of the social issues that we face.  Alot of non-native people view Anishnaabe people as lazy and wanting free education and financial handouts from the Government which is so not true.  Each child both native and non-native have a right to their education.  First nations have their own unique policies on how they want to run their social programs.

Meegwetch,

Jennifer

References:

Film -  "Waasa Inabidaa"

Manifesto -  Indian Control of Indian Education

Aboriginal Health and Wellbeing

Can you imagine a life where everyone is equal and that no one person is greater nor less than? This was the way of our people prior to European contact. There were many nations or communities all over what is now called Canada. Everyone had a role within the family and within this system was a equal and balanced understanding. According to the manual Reclaiming Connections; Understanding Residential School Trauma Among Aboriginal People, "Holism means awareness of and sensitivity to the interconnectedness of all things: of people and nature; of people, their kin and communities; and within each person, the interconnectedness of body, mind, heart and spirit" (Chansonneuve, 2005 p.23).

Before the contact of non Aboriginal peoples, "the Anishnabe peoples operated on the basis of community welfare; the value placed on the best interests of the community or group was more crucial than the interests of the individual. Survival of the group was the primary concern. All members shared equitable shares of any goods that were provided" (Turner & Turner, 2009, pg.97). This was with respect to the relationship of all animals, all community members, and all the land (Mother Earth or Turtle Island). There was no such thing as ownership, the people took what they needed and gave thanks by returning offerings such as; semaa, sweat grass, or by ceremonies.

The Aboriginal peoples were healthy and lived off the land through hunting fishing and trapping. They did not waste anything nor did they take more than they needed. Everyone shared within the community and there was a mutual respect for all, from the youngest person to the oldest. The overall health of the community depended on some of the medicines that were made by the Traditional healers in the community, "Traditional healers used the roots of trees and plants to produce drugs such as quinine and ipecac, a potent medicine that cured otherwise lethal intestinal infections (Chansonneuve, 2005, p.23). 

 Although, after European contact, from my understanding a lot of the research came from autopsies or studies retrieved from Aboriginal remains that were dug up from burial sites and or found and sold to buyers. Researchers, scientist or authority figures where infatuated to know everything about the Aboriginal peoples of this land. When they starting to collect and study these remains they would document and retreat everything found with the remains such as all bones, sacred items, clothing, and hunting gear. 

Even though there are many unanswered questions, "The Study of human remains from various regions in Canada provides substantial evidence for disease and nutritional compromise of varying degrees and kinds, prior to European contact. Fungal, bacterial, and parasites infections afflicted pre-contact peoples to varying degrees, depend on socio-ecological conditions"(Waldram, Herring & Young, 2006, pg.46). These results had a lot to do with issues surrounding overcrowded living space, certain animal foods they ate, and insects.
   
In toady's society, "Many of the statistics about disease and illness among Aboriginal people have been published and are well known. Illnesses resulting from poverty, overcrowding, and poor housing have led to chronic and acute respiratory diseases" (Frideres & Gadacz, 2008, p.79). As we work in the communities today we still see a huge need for proper health care services. Canada has come a long ways in the 20th century but still there are more disease and health concerns for the Aboriginal peoples than ever before.

Although, there are many different perspectives to current issues of the health and well being of the Aboriginal peoples today, we need to examine why this is? How in a land so rich and filled with resources and minerals, there is so much disparity, inhuman treatment, and that the living conditions resemble third world countries? In order to fully understand why there is so much issues concerning this group we must understand history, the true history.

It is understood that through the colonization process, it can be placed into seven parts; the first attribute is the Aboriginal peoples lands and resources were taken away and they were placed on reservations; the second attribute was that the European colonizers destroyed the Natives peoples' political, economical, kinship, and in most cases religion- also this is when Indian Act 1876 where Indian lands for sale- strategies to civilize and Christianize them- residential schools- kill the Indian in the child- also passed legislation to outlaw dances and ceremonies; the third and fourth attributed aspects of colonization are the interrelated processes of external political control and aboriginal economic dependence; the fifth attribute of colonization is the provision of low quality social services in such areas of health and education; the sixth and seventh attributed aspects of colonization relate to social interactions between Aboriginal and non-Aboriginals people and we can refer to racism and the establishment of color-line (Gadacz & Frideres, 2008).   

Through out history, direct tactics to colonize, assimilate, and destroy the Aboriginal peoples and with great impacts of intergenerational trauma, lateral violence, shame, loss of culture and identity, lost of language have direct negative affects. This is why we see high stats to destructive behaviour in the court system, high rates of suicide, mental health problems, child poverty, over whelming children in care, substance abuse, violence in the home. We cannot assume anything as each individual, person in environment, are different from the next, but we know that past historical events must be present when issues that concern the health and well being of any individual.

 Migzs...Tammy......

References

Chansonneuve, D. (2005). Reclaiming connections: understanding residential school trauma among aboriginal people. Aboriginal Healing Foundation. Ottawa, ON

Frideres, J, S., & Gadacz, R, R. (2008). Aboriginal peoples in canada (8th ed). Toronto, ON: Pearson Education

Turner, C. & Turner, J. (2009). Canadian social welfare (6th ed). Toronto, ON: Pearson Education

Waldram, J, B., Herring, D., & Young, T. K. (2006). Aboriginal health in canada: historical, cultural, and epidemiological perspectives (2nd ed). University of Toronto Press (BPIDP).

 

Domestic Family Violence

Domestic Family Violence

According to P.G.Allen, (1992), “Some researchers estimate indigenous pre-contact populations at more than forty five million, while others approximate twenty million. The United States government estimates it at around half a million”(p.1).  Back then indigenous societies held women scared and respected them because of their ability to give life, along with their similarity to Mother Earth. “Women had very important roles which consisted of all household decisions, maintaining relationships, and resolving disputes” (D.Chansonneuve, 2005, p.15).  Women developed skills to make clothing for harsh Arctic weather conditions, prepared food, fished with their men. “Men were planning and carrying out hunting for large game, which included caribou, polar bear, seal and whale” (D.Chansonneuve, 2005, p.15).    Men and women shared parental duties equally when raising a family. “Acts of domestic violence was rare in native societies at that time, when they did occur it would cause fear and horror because of beliefs that women had power over life and death “(P.G.Allen, 1992, p.1). Domestic violence was uncommon in native societies prior to European contact; it didn’t start to become more frequent until colonization had taken affect. 

Dating from 1257 until 1816 European populations mostly women, were brutally murdered with regards to the Papal authority inquisition (D.Chansonneuve, 2005, p.10). According to this priest whom had written “Malleus Maleficarum” non-believers in Christianity were branded as witches recommended heretics. One must keep in mind science had only just began to make any real advances, explainable illnesses or malady would be attributed to the activity of witches. “Anyone who questioned its validity of catholic beliefs did so at risk”(H.Kramer, & J.Sprenger, 2003). Nearly all the accused were women, outcasts of society, or suspicious persons such as old women, midwives, Jews, poets, and gypsies. “Estimates of death toll worldwide ranged from six hundred thousand to as high as nine million over a period of two hundred fifty years”(H.Kramer,&J.Sprenger, 2003).

One interesting fact I had come across while researching the history of Anishnaabe people with regards to domestic violence it was not only rare but they had their own self-governance in place as well(D.Chansonneuve, 2005, p.20). “The Wampum Belt illustrated principles of friendship, law, peace, security and shelter which the following five nations; Mohawk, Onondaga, Seneca, Oneida and Cayuga demonstrated. Each nation governed its own territory and had council address issues of public policies and addressed issues of common concern and managed internal and external affairs(D.Chansonneuve, 2005, p.21)”. What really stood out to me the role of women in the league, they had important roles including power to choose, de-horn a chief if he was improper to the people or unable to inspire confidence. Women belonging to that particular clan had authority to replace him by official action. The system of women choosing male chiefs ensured gender equality, creating balance in family, community and family life(D.Chansonneuve, 2005, p.10). I’m interested further to explore how they did deal with domestic violence in the colonialism time to leading to the present time. By researching further in depth be able to have a better understanding of why domestic violence is common in the present time. Understanding how things in the past were dealt with will help promote that healthy balance that Anishnaabe people had in the past, present and for future generations to learn from after we gone. Domestic violence is a social problem of concern today, its sad how many women are subjected to abusive relationships, battery, when Anishnaabe people really respected women for their gifts, their gift of life.  

Allison

References

Aboriginal Healing Foundation (Canada). (2005). Reclaiming connections: Understanding residential school trauma among Aboriginal people. Aboriginal Healing Foundation.

Kramer. H., & Sprenger.J  (2003). Malleus maleficarum.Kessinger Publishing.                              

Our Sacred Children

              The Anishnaabe culture was one of the first to be discovered.  They maintained views on life and the world that guided their behaviour and shaped the futures of their children and relatives.  The Anishnaabe culture placed high values on ensuring education and well-being for their children and children were viewed as a sacred honour.  It was widely viewed that children were the most valuable resource their culture possessed (Hand, 2005).    

                One major Anishnaabe view is that of community collectivism.  This view of the world states that all living things are connected and everything from food, to special gifts, to stories are shared among everyone; when looking at children and caring for them, this was no different (Straka, 2012).  A lot of Anishnaabe families were very large with many children so it was not unusual for the aunties, uncles and grandparents to care for the older children in the family.  They were responsible for socializing them and teaching them the skills they would need to be contributing adults within their community.  This education process was necessary for the children’s healthy development, self-confidence and skill to ensure the sustainability of every individual and family in their community (Hand, 2005).  Anishnaabe people raised and educated their children so they would flourish into responsible adults that could carry on their culture appropriately, ensure their culture does not disintegrate or change into something different (McNeil, 1969) and ensure it was being passed down from generation to generation.  With these strong world views and sophisticated techniques for ensuring education and well-being of their children (Hand, 2005), it does not seem feasible that the Anishnaabe people would harm their children in any way especially when they hold such high expectations for their children’s future. 

                A social issue such as child abuse in Anishnaabe culture was greatly frowned upon and was seen as inappropriate for healthy conservation of the culture, people and relationships (Hand 2005).  The Anishnaabe people were very much spiritual and connected with their Creator; anything in their lives was seen as a gift given by the Creator and they should cherish and share these gifts among everyone.  This was no different when it came to the children, they felt that the Creator had granted them and the community the responsibility to care for and nurture all children.  Engaging in criticism, correction, coercion or any type of controlling behaviour, especially towards children was seen as an ethical breach in Anishnaabe culture.  In order to raise their children to be healthy responsible adults who will carry on the culture throughout generations, using physical discipline as a means of socialization was extremely rare.  Feelings of anger or sorrow were suppressed and any physical or violent outburst was never encouraged (Hand, 2005).

             The Anishnaabe people thought that everyone was inherently good and spiritual at their core (Straka, 2012) so the idea that anyone, let alone someone of their own culture would physically harm something they hold so sacred seems foreign and unnatural.  It is a contradictory concept to try to raise a child who possesses a strong sense of interdependence and responsibility by using any sort of physical, emotional, psychological or sexual abuse because essentially you would be inhibiting those qualities.  The idea of physical discipline being extremely rare (Hand, 2005) would essentially mean that there was no such thing as child abuse in the Anishnaabe culture. 

Kristin*

Hand,C.A., (2005, March). An Ojibwe Perspective on the Welfare of Children: Lessons of the past and visions of the future.  Children and Youth Services Review, 28, 20-46. 

McNeil, E.B., (1969).  Human Socialization.  U.S.A: Wadsworth Publishing Company.

Straka, S., (September 2012).  Anishnaabek World View Powerpoint.

Witches or Wise Women?

 

Socio-economic change or change in the human condition is considered to be progress.  Often it is realized that this is not the case for everyone.  I recently watched a very interesting lecture by Professor Teofilo Ruiz of UCLA (2007) on the topic of the Witch Hunt in Early Modern Europe.  I was shocked to learn what Professor Ruiz had to say of the atrocities against women that took place in Europe during the witch hunt period in the late fifteenth to mid seventeenth centuries.  It wasn’t just the nature of how these women died that horrified me but also the underlying causes that led to such negative views of elderly women and ultimately large scale human devastation (Ruiz, 2007).  These women, often midwives and herbalists, once played a valuable role in their society but socio-economic changes caused religion and the state to look at these women with distrust and disdain, ultimately leading to a massacre of predominantly elderly women (Ruiz, 2007).

As an Anishinaabe woman I immediately asked the question “Why?” and “How could this happen?”  We must look at the larger picture of what was happening in Europe during the witch hunt period between the 1480’s to the 1660’s if we are to understand how they reached the point of such a large scale massacre of elderly women (Ruiz, 2007). outlines some key factors: 

·    At the start of this period there were three predominant ideologies: science, magic, and religion.  Secularization was happening and clearly defined boundaries of these ideologies began to emerge only towards the end of this period. 

·    Feudalism had declined and Mercantilism dominated Western Europe.

·    There was increased poverty and homelessness along with an increasing negative view of the poor and destitute.

·    Villages started to change with the peasants flocking to the cities from their villages.

·    The class system emerged, political entities commanded authority and there came an unholy alliance between politics and religion.

·    Christianity was splitting into two branches bringing on the Protestant Reformation and Catholic Counter Reformation.

To encapsulate what Ruiz was deomonstrating, we can see that there was a vast amount of change taking place and society was shifting.  Such change created unrest and fear in people which led to lashing out in anger and blame.  It is to be noted that during this time period there was a surplus of women, particularly elderly women and for some reason there was also a mistrust of the elderly (Ruiz, 2007). Often elderly women lived on the fringes of the villages and had to resort to begging in an attempt to make ends meet.  They came under the surveillance of the church and state and were deemed as unwanted.  These women faced a triple dose of racism: ageism, poverty and being a woman.  Their vulnerability made them an easy and clear target for people’s hatred (Ruiz, 2007).

Now to look at a key factor in the witch hunt craze; in 1484, Pope Innocent VII heard rumors of heresy in the mountains and sent two inquisitors, Heinrich Kramer and Jacobus Sprenger, to investigate (Ruiz, 2007).  According to Ruiz (2007), the villages in the mountains of Europe were remote and for the most part, untouched by Christianity.  They continued to practice paganism and anything not Christian was witchcraft. The result of the investigation was a report written in 1486 called The Malleus Maleficarum which detailed how to recognize a witch, how one becomes a witch, how to deal with a witch judiciously, and how to protect one’s self from witches (Ruiz, 2007).  Many of the pagan rituals were included in this book as signs of witch craft (Ruiz, 2007). claims that The Malleus Maleficarum is a misogynist piece produced largely in part because of a fear of women.  This book was instrumental in initiating the mass hysteria and the hunting and persecution of women who were accused of being witches.  There was now a handbook that the church and state were armed with (Ruiz, 2007).

Speaking from the viewpoint of an Anishinaabe woman, I was shocked and disgusted to learn how elderly women were treated during the height of the witch hunt period.  I learned from my relations that in Anishinaabe culture these Elderly women are in a highly regarded sacred life stage.  They carry knowledge that they pass down to our children.  Their role in our society is central. They were the healers and worked with the medicines much the way the European women herbologists did.  My Aunties taught me that in Anishinaabe society, our healers carried the title of Shkaakimikwe – an Ojibwe word that loosely translated means “strong earth woman”.  This title is in reference to the traditional gender role that women played within society.  They were the gatherers, and therefore knew the plants, leaves, roots and combinations of such best used for healing. The grandmothers who were healers also sat in the doorways to the Spirit World, sometimes referred to as doorkeepers (Anderson, 2012).  They helped to bring new life into the world (midwifery) as well as to comfort those who were leaving to return to the spirit world.  It is also believed that it is a grandmother who greets you when you return to the spirit world.  In Anishinaabe society Grandmothers are respected, listened to and revered.  They are the teachers, caregivers, visionaries and interpreters of dreams.  The atrocities that happened to women during the witch hunt in Early Modern Europe would be unthinkable in Anishinaabe society.

~  Lisa  ~

 

Anderson, K. (2012). Life stages and native women, memory, teachings, and story medicine. Winnipeg, Canada: University of Manitoba Press.

Ruiz, T. (Writer) (2007, February 28). The terror of history: The witch hunt in early modern europe, ucla. The Terror of History: The Witch Hunt in Early Modern Europe, UCLA. [Audio podcast]. Retrieved from http://www.youtube.com/watch?v=LOQND4fVF_w

Rico, D. (Artist). (n.d.). Native american divine grandmother. [Print Photo]. Retrieved from http://www.allposters.com/-sp/Native-American-Divine-Grandmother-Posters_i5121755_.htm

Unknown. (Photographer). (n.d.). Witch hunt of early modern europe. [Print Photo]. Retrieved from http://www.gendercide.org/case_witchhunts.html

 

Two Spiritedness

"The Hummingbird Society, Winkte, Berdache, Ogokwe, two-spirited, the basket and the bow: These are all symbols and words used to describe the sacred people known as lesbians and gay men.  First Nations scholars such as Paula Gunn Allen and historians such as Walter Williams have taken on the task of documenting the existence of homosexuals in First Nations societies and cultures before the Europeans reached Turtle Island.  It is well known that before the Europeans, most indigenous societies had names for homosexuals and far more than just identifying us, these names reflected recognition to the sacredness of two-spirited people.  We were respected and vital parts of our societies.  We were medicine people, warriors, healers and visionaries.  It is said that two-spirited people will walk where everyone else is afraid to and we will go where no one else will."(Deschamps, 1998)

The author of this quote is two-spirited and from Opwaaganisining (Red Rock) Ojibwe First Nation.  I found it in the library at Phoenix Rising Women's Centre in a binder in the culture section.  When I inquired of where it came from, I learned that it was part of a workshop regarding AIDS awareness in First Nations communities.  I was inspired by the amount of information that it contained about native culture before European settlers arrived in Canada, something I had struggled to find a lot of, online.

  I found this to be a particularly intriguing quote, considering that it explains how lesbian and gay people have played important roles in shaping the understanding of strength, and tenacity within traditional tribal cultures.  Historically, Anishnaabek people considered gay and lesbians to be sacred in nature, because of their ability to maintain extraordinary balance through embodying both the male and the female spirit. Elders teach of two-spirited people having special duties and responsibilities within our communities.  Traditionally, gay transvestites were the medicine people or shamans of the tribe.  Homosexuals were known to have powerful presence in spiritual ceremonies and had a special role in funerals and respected vital positions, within traditional cultures.  They were admired and not mocked, respected and not ridiculed.   

  The more I research this topic, the more I gain insight into just how seemingly polar opposite  these ideas were to those of the Europeans, who wanted nothing more than to eradicate homosexuality, and how obviously destructive, and narrow minded this was.  We are now seeing momentum building within the gay community,  where power is slowly being reclaimed, and views are beginning to shift toward considering homosexuality as it once was in Anishnaabek culture, a sacred position in society.    The Europeans saw sexuality in general, as a psychological disorder that needed to be harnessed and cured.  They used these beliefs to control society and to manipulate existing values concerning moral choices.  Homosexuality was seen as deviant and threatening in nature, much like the First Nations people were viewed as barbaric animals who had to be tamed.  

  There is much needed healing in both European world views and traditional Anishnaabek beliefs.  On one hand some of our communities must do some moral inventory around changing existing beliefs that are oppressive, on the other hand some of us desperately need to take our power back and be proud of who we are and who we love, whether we are two-spirited or not.

~ Tara

References:

Deschamps, G. (1998). Two-Spiritedness pg.12-13. In We Are Part of a Tradition A Guide on Two-Spririted People for First Nations CommunitiesToronto, Ontario: Mino-B'maadiziwin Project.