Dancing On Our Turtle's Back
Stories of Nishnaabeg Re-Creation, Resurgence, and a New Emergence
by
Leanne Simpson
Table of Contents
Dedication
Gchi’Miigwech
Nishnaabeg Resurgence: Stories from Within
Theorizing Resurgence from within Nishnaabeg Thought
Gdi-nweninaa: Our Sound, Our Voice
Niimtoowaad Mikinaag Gijiying Bakonaan (Dancing on Our Turtle’s Back): Aandisokaanan and Resurgence
Bubbling Like a Beating Heart: A Society of Presence
Resurgence in our Political Relationships
Protecting the First Hill: Nurturing Eniigaanzid in Children
Shi-kiin: New Worlds
About the Author
Dancing On Our Turtle's Back
Copyright © 2011 by Leanne Simpson
Arbeiter Ring Publishing
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Winnipeg, Manitoba
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www.arbeiterring.com
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Dedication
For my next generation:
Minowewebeneshiinh, Nishna, Binaakwe, Aanjinokomi and Mkomiikaa.
Gchi’Miigwech
This book was written with support from the Ontario Arts Council and the Canada Council for the Arts, and was completed during a residency at the Leighton Artists’ Colony at the Banff Centre. This work was particularly influenced by the oral and written work of Asinykwe (Edna Manitowabi), Gdigaa Migizi (Doug Williams), Robin Greene-ba, Mark Thompson-ba, John Borrows, Wendy Makoons Geniusz, Neal McLeod, Kiera Ladner and the artistic works of Rebecca Belmore. Chi’miigwech to Ursula Pflug for encouraging me to fill out forms, and to Patti Shaughnessy for continuing to organize fabulous and inspiring events in my community.
Edna Manitowabi continues to have a deep and profound influence on my thinking, research and writing. Chi’miigwech to my Elder and friend Edna for her brilliance and power in sharing Nishnaabeg philosophies, traditional stories, language, teachings and songs. Over the past ten years I have learned a tremendous amount from Edna in terms of Nishnaabeg thought, philosophy and values, particularly from the perspectives of women. Edna’s teachings have made me into a better Nishnaabekwe. I particularly thank Edna for her contribution “Grandmother Teachings,” found in Chapter 2.
Gchi’miigwech to my Elder, teacher, intellectual mentor and friend Gdigaa Migizi (Doug Williams) who spent a great deal of time patiently engaging with me and gently answering my questions. From June to December 2010, we discussed nearly every concept found in this book, and Chapter 3 is very much based on Gdigaa Migizi’s knowledge. Gdigaa Migizi’s understanding of Michi Saagiig Nishnaabeg philosophy, traditional teachings, language, and intellectual traditions is vast and complex. He has made me into a better Michi Saagiik Nishnaabekwe. I have tried my best to communicate the essence of both Doug and Edna’s teachings in a good way, any mistakes are all mine.
Chi’miigwech to language expert and Elder Shirley Williams who took the time to answer my questions about language and explain to me her understandings of the conceptual meanings encoded in our words. Through Shirley I was able to ground check words used by other Nishnaabeg scholars, words I found in dictionaries and words I learned from other Nishnaabeg. Any mistakes in the language however, are my own.
Chi’miigwech to Kiera Ladner, John Borrows, Christine Sy and Steve Daniels for providing me with feedback on previous drafts of this manuscript. John Borrows spent a good deal of time engaged with the manuscript in an intellectual, philosophical, spiritual and cultural way; and for that I am both honoured and grateful. Kiera provided intelligent and thoughtful insights on the manuscript and a lot of support during the writing phase. Christine provided detailed feedback that made the book better, some of which will require much more thinking.
Thanks also to the Arbeiter Ring collective for their commitment to liberatory politics and of course for continuing to publish Indigenous writing. I could not ask for better allies—particularly John K. Samson who has always believed in my writing and who has been very open and supportive of my work along the way; and Rick Wood for his patience and careful attention to detail. Finally, chi’miigwech to Steve Daniels, the one who accepts me most completely, and to our children Nishna and Minowewebeneshiinh, our greatest teachers.
Miigwech ndi-ninim.
Nishnaabeg Resurgence: Stories from Within
Note on chapter title.[1]
On June 21, 2009, a community procession of Michi Saagiig Nishnaabeg[2] dancers, artists, singers, drummers, community leaders, Elders, families and children walked down the main street of Nogojiwanong.[3] With our traditional and contemporary performers gently dancing on the back of our Mikinaag,[4] we wove our way through the city streets, streets where we had all indirectly, or directly, experienced the violence of colonialism, dispossession and desperation at one time or another. Our drummers provided the heartbeat; our singers provided the prayers. Settler-Canadians poked their heads out of office buildings and stared at us from the sidelines. “Indians. What did they want now? What did they want this time?” But that day, we didn’t have any want. We were not seeking recognition or asking for rights. We were not trying to fit into Canada. We were celebrating our nation on our lands in the spirit of joy, exuberance and individual expression.
Our allies lined the streets offering smiles and encouraging shouts of approval. Flanked by huge, colourful puppets and a flock of sparkling bineshiinyag[5] made by local children, the procession was both strikingly disarming and deeply political at the same time. This was not a protest. This was not a demonstration. This was a quiet, collective act of resurgence. It was a mobilization and it was political because it was a reminder. It was a reminder that although we are collectively unseen in the city of Peterborough, when we come together with one mind and one heart we can transform our land and our city into a decolonized space and a place of resurgence, even if it is only for a brief amount of time. It was a reminder of everything good about our traditions, our culture, our songs, dances and performances. It was a celebration of our resistance, a celebration that after everything, we are still here. It was an insertion of Nishnaabeg presence.
As I walked down the main street of the place where I live with my family, I felt a mixture of strong emotions. As I saw my Haudenosaunee and Cree colleagues from the university walking with us, I felt a deepened sense of solidarity. This was a time in my life I felt most connected to my community. But I was also afraid. I was afraid of the response of the non-Natives in my community. I was afraid they would throw things at us, that there would be confrontations, that there would be violence. I was
afraid that my kids, having only known joy and beautiful things from their culture, would suddenly have their bubble burst and they would see the violent assault my generation of Indigenous assumes as normal.
The idea of a celebratory community procession is incredible to my eighty-something Nokomis.[6] Growing up on the reserve, and then living in Peterborough, the idea of “Indians” marching down the main street in a celebratory fashion seems fantastical to her at best. She can’t believe that her great grandchildren feel proud, that in her words, “It is OK for them to be Indian.” And in many ways, that was the point of the procession. The Nishnaabeg have been collectively dispossessed of our national territory; we are an occupied nation. Individually, we have been physically beaten, arrested, apprehended, interned in jails, sanitariums, residential or day schools and foster care. We have endured racist remarks when shopping or seeking healthcare and education within the city. We have stories of being driven to the outskirts of our city by police and bar owners and dropped off to walk back to our reserves. But that day we turned inward to celebrate our presence and to build our resurgence as a community.
For me, it was a beautiful day. I’ve never walked in solidarity with all of our Nishnaabeg families before, regardless of our individual political orientation. I’ve never had the opportunity to celebrate our survival, our continuance, our resurgence: all of the best parts of us. For an hour that day, we collectively transformed the streets of Peterborough back into Nogojiwanong, and forward into Nogojiwanong. For an hour that day, we created a space and a place where the impacts of colonialism were lessened, where we could feel what it feels like to be part of a united, healthy community, where our children could glimpse our beautiful visions for their future.
The procession made its way to the shores of Zaagigaans,[7] where we held a Powwow and artistic festival. The cycle of our Grand Entry into the streets of Peterborough was repeated as our Elders and dancers danced their way around the cedar arbor, and we started over once again. Together, we transformed National Aboriginal Day into something about resurgence for our community, instead of a shallow multi-cultural education day for Canadians to feel less guilty about their continued occupation of our lands. For me, our procession was a political act. We built a day where we put the health of our nation first. We strengthened our culture. We strengthened our relationships with each other and with Nogojiwanong.
Nishnaabe Elder Edna Manitowabi says that one of the reasons our cultures and ways of life are important is that our culture brings our hearts great joy. Our culture is beautiful and loving, and it nurtures our hearts and minds in a way that enables us to not just cope, but to live. We always feel good after being out in the bush, or after ceremony. I thought of this that day as I walked. I thought of the word e-yaa’oyaanh, which means who I am, the way I am living or becoming, my identity.[8] In order to have a positive identity we have to be living in ways that illuminate that identity, and that propel us towards mino bimaadiziwin, the good life.[9]
Gaawiin Nda-gajsii, We Are Not Shameful
For most of the day, I thought about my Ancestors. I thought of the seeds they had planted so long ago to ensure that we were all there on that day in June, walking down our street together. And if I am honest, I also thought of the shame that I carry inside of me from the legacy of colonial abuse, the unspoken shame we carry collectively as Michi Saagiig Nishnaabeg. It is shame that is rooted in the humiliation that colonialism has heaped on our peoples for hundreds of years and is now carried within our bodies, minds and our hearts. It is shame that our ancestors—our families—did not rally hard enough against the colonial regime. It is shame that we were tricked into surrendering our life, land and sustenance during the Williams Treaty process. It is shame that makes us think our leaders and Elders did not do the best they could. To me, this colonial shame felt like not only a tremendous burden to carry, but it also felt displaced. We are not shameful people. We have done nothing wrong. I began to realize that shame can only take hold when we are disconnected from the stories of resistance within our own families and communities. I placed that shame as an insidious and infectious part of the cognitive imperialism that was aimed at convincing us that we were a weak and defeated people, and that there was no point in resisting or resurging. I became interested in finding those stories of resistance and telling them so that our next generation would know.
I was recently in the community of Kahnesatà:ke for the twentieth anniversary commemoration of the “Oka Crisis.” The day was intensely emotional as community members shared their memories and trauma of the crisis and its aftermath. At one point during the day, Ellen Gabriel, who had been the spokesperson for the People of the Pines during the summer of 1990, stood up and simply said, “We have nothing to be ashamed of. We have done nothing wrong.” Her statement echoed through the crowd of mostly community members; there was not a dry eye in the room. I echo Ellen’s words. We have nothing to be ashamed of, and we have done nothing wrong.
Michi Saagiig Nishnaabeg territory is located along the north shore of Lake Ontario, or Chi’Nbiish,[10] from Niagara Falls to Gananoque. Our old people referred to our nation as Kina Gchi Nishnaabeg-ogaming: Kina meaning all; Gchi for big; and ogamig meaning the place of, where we live, where we make our living, the place that was given to us.[11] Our oral tradition tells of a beautiful territory covered with mature stands of white pine with trunks spanning seven feet and towering 200 feet overhead. The land was easy to travel through, with pine needles and a sparse understory as a result of a white pine canopy. There was a tall grass prairie where Peterborough stands today—a prairie that the Michi Saagiig Nishnaabeg maintained with controlled burns. It’s hard for me to imagine a land like that today, with southeastern Ontario farmland spanning out in all directions.[12]
For my ancestors, the Michi Saagiig Nishnaabeg, our self-determination and sovereignty as part of the Nishnaabeg nation was relatively intact between 1700–1783.[13] Over the next forty years we were forced to survive an intense, violent assault on our lands and our peoples. By 1763, the British Crown no longer needed us as allies; soon loyalists streamed into our territory and began occupying Michi Saagiig Nishnaabeg lands. Over the next fifty years, our people survived pandemics, violence and assault, unjust treaty negotiations, occupation of our lands, and a forced relocation—which, for some of us, resulted in a small and insufficient reserve at Alderville, a Methodist mission. Eventually our system of governance was replaced by a colonial administration, as the planned assimilation strategy moved into full swing. By 1822—when many Nishnaabeg in the north and the west were still living as they always had—we were facing the complete political, cultural and social collapse of everything we had ever known.
My ancestors resisted and survived what must have seemed like an apocalyptic reality of occupation and subjugation in a context where they had few choices. They resisted by simply surviving and being alive. They resisted by holding onto their stories They resisted by taking the seeds of our culture and political systems and packing them away, so that one day another generation of Michi Saagiig Nishnaabeg might be able to plant them. I am sure of their resistance, because I am here today, living as a contemporary Michi Saagiig Nishnaabeg woman. I am the evidence. Michi Saagiig Nishnaabeg people are the evidence. Now, nearly two hundred years after surviving an attempted political and cultural genocide, it is the responsibility of my generation to plant and nurture those seeds and to make our Ancestors proud.
Shame traps us individually and collectively into the victimry of the colonial assault, and travels through the generations, accumulating and manifesting itself in new and more insidious ways in each re-generation. The cycles of shame we are cognitively locked into is in part perpetuated and maintained by western theoretical constructions of “resistance,” “mobilization” and “social movements,” by defining what is and is not considered. Through the lens of colonial thought and cognitive imperialism, we are often unable to see our Ancestors. We are unable to see their phi
losophies and their strategies of mobilization and the complexities of their plan for resurgence. When resistance is defined solely as large-scale political mobilization, we miss much of what has kept our languages, cultures, and systems of governance alive. We have those things today because our Ancestors often acted within the family unit to physically survive, to pass on what they could to their children, to occupy and use our lands as we always had. This, in and of itself, tells me a lot about how to build Indigenous renaissance and resurgence.
A Flourishment of the Indigenous Inside
Social movement theory is one of the primary academic sites of theorizing political mobilization. There are few comprehensive critiques of social movement theory by Indigenous Peoples, yet it is telling that few Indigenous scholars use this approach to explain Indigenous resistance and mobilization.[14] Social movement theory is, for the most part, inadequate in explaining the forces that generate and propel Indigenous resistance and resurgence because it is rooted in western knowledge and a western worldview, ignoring Indigenous political culture and theory. Social movement theory also ignores the historical context of Indigenous resistance—spanning over 400 years for some Indigenous nations—by disregarding differences in political organization, governance and political cultures between Canadian and Indigenous societies. At their core, Indigenous political movements contest the very foundation of the Canadian state in its current expression, while most theories of group politics and social movements take the state for granted.[15] Defining and analyzing Indigenous resurgence from a social movement perspective erroneously concludes that there has not yet been an Indigenous social movement in Canada,[16] a conclusion that flies in the face of 400 years of Indigenous resistance. We have been resisting colonial imposition for four centuries. I think our communities know something about organizing, mobilizing and strategizing. I think our communities know quite a lot about living through the most grievous of circumstances.
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