A Worldview of Difference: Constitutional Rights vs Spiritual Obligations

 Treaties are about relationships.

The first relationship Anishinaabeg have is with Creator. Creator gave us this beautiful earth to live on and the opportunity to live a good life—bimaadziwin. In return, Anishinaabeg promised to live by the 7 Grandfather Teachings and to take care of creation.

The second relationship we have is with the animals. The animals agreed to sacrifice themselves for us and in return we promised not to take more than we need.

Our relationship and our obligations with the Creator, the earth, the water, the plants, the animals, come before any others.

My friend Doug and I visiting Turtle Rock in Robinson Huron Treaty territory, taking care of the sacred site.

A non-Anishinaabe might better understand these obligations if it were a written law or contract. I don’t particularly like drawing that parallel because Canadian law is without spirituality, whereas Anishinaabe laws require the inclusion of our spirituality.

Throughout my life, I have rarely discussed my obligations to this earth publicly. I have talked about the rights I have as Anishinaabe kwe, though. In fact, my professional profiles have always said that I am an “advocate for First Nation rights and interests.”  I am indoctrinated to think of my obligations as a right, as something that I am legally entitled to do as opposed to something I am spirituality obligated to undertake. The evolution of Canadian colonization and the legal system forces it to be this way. 

My friend Lila and I at the Anishinaabemowin-Teg Conference. We enjoy learning and sharing our culture together.

For example, Anishinaabe kwewag are responsible for protecting the water. In consultation meetings while ‘advocating for First Nation rights and interests’, I have said that the Crown must consult with First Nations on the use of the water. Our right to the water has never been relinquished in any treaty, and our ancestors took careful actions to ensure the security of the water by reserving shorelines and wetlands in Michi Saagiig territory. It is illegal for settlers to take the water, pollute the water, alter the water, and doing so negatively impacts our rights to practice our cultural ways such as fishing. This is how we must frame the issue in a modern, legal context.

But, as I unlearn Zhaaganosh ways and remember Anishinaabe ways, I am focusing on spiritual promises. As Anishinaabe I must first think of the commitment to protect all of creation. I must consider the Seven Grandfather Teachings. I must consider the impact my decisions have today as well as for the next seven generations. I must consider the impact of my decisions on all my relations. As Anishinaabe I have obligations, actions I am spiritually compelled to take.

Some might see this as a difference without distinction. Personally, I see the difference as fundamental to the manner in which we choose to view the world, how we behave and interact with the world, and our understanding of our purpose in life.

What do you think?

I want to thank my Elders and Knowledge Keepers for sharing their wisdom with me. I hope that I represented the teachings in a manner that makes you proud. N’ahow.