Experiencing Giving and Philanthropy on a Native Reserve
By Rachel Belo
First Nations Philanthropy
By Ruth Brago
Personal Reflections of the The Carcross/Tagish First Nation
By Roma Breese
Potlatch: A Tradition of Giving in Native American Society
By Erin Cox
First Nations Belief Systems
By N. Dicecco
The Great Deed of Giving: Potlatch
By Barb Duncan
Potlach
By Alexa Kack
First Nations: The Potlatch Tradition
By Jesse Kalyshov
Traditions of the Mi’kmaq
by Crystal Leverman
Midewiwin
by Dedre Medeiros
The Potlatch: A Tradition of the North Western Indigenous People
by Jackie Mersereau
Giving in the First Nations Culture
By Alyssa Pember
Ojibway Giving Traditions
By Gavin Trevelyan
Experiencing Giving and Philanthropy on a Native Reserve
By Rachel Belo
Having been adopted into a community of Plains Cree Indians at the age of 21 my Uncle John experienced firsthand how philanthropy and giving are manifested among First Nations peoples. For nearly a year, John stayed in an Indian (Native) reserve 72 miles north of Saskatoon. With the perspective of a Toronto ‘outsider,’ John saw in the Plains Cree Indians a strong sense of community sharing unparalleled in the typical Western society to which he was accustomed. The following stories will demonstrate what types of giving and philanthropy occur among the Native Indian culture and how these differ from traditions in Western society.
The reserve where John lived was embedded with the giving attitude of ‘what’s mine is yours’. This is demonstrated by a phone call John received from a girl on the reserve who excitedly told him that one of men in the community had gone hunting and shot a great deer. The man’s good news was good news for them all because each of the other families on the reserve would receive a nice big piece of deer meat from the man. Instead of keeping the meat and putting it away for his own use, the man automatically shared it with members of the community. John ‘Lightseeker’ (as he is known in the Native community) experienced that this type of sharing was commonplace. In comparison to typical Western culture where each man will work solely to further himself or his immediate family, the Plains Cree Indian community worked together to function as one unit. While not everyone had equal skills or resources, members of the community would cooperate, resulting in a more even distribution of resources and greater equality. For example it was natural for a skilled hunter to look out for other families who didn’t have the same skills or resources, perhaps as a result of being sent to residential school. The Western idea of ‘every man for himself’ was simply non-existent in this culture.
‘Indiscriminate’ is another quality of the giving and philanthropy manifested in Native culture. John Lightseeker witnessed this type of non-selective giving from the receiving end of a well known man, who was looked upon as the Grandfather or Elder of his reserve. The Grandfather’s daughter had been very sick for a time but was miraculously healed after the application of Native medicine rituals and faith. To give thanks for his daughter’s healing, the Grandfather threw a large feast, which occurred at a Powwow ceremony, where community members were gathered in celebration of life, song, and dance. At the Powwow, the Grandfather stood up to make an announcement. He thanked the Great Spirit for his daughter’s return to health and as a symbol of thanks he served veal steaks to all. It occurred to John that everyone was included in the sharing of the feast, no matter which reserve they were from or how well they were known. He himself had been visiting from another reserve with the family he was staying with at the time. Again in this instance John observed a stark contrast to the Western way of life. Unlike in Western ways of giving, this Native community had no borders or distinctions defining who was a friend, who was invited, who was welcome, who was deserving, or who was not. Simply as a gesture of thanksgiving to the Great Spirit, everyone was fed.
Living among the Plains Cree Indians really educated John as to the Native reserve culture and how philanthropy and giving are manifested there. A couple months after the above-mentioned Powwow, John was unofficially adopted by the Grandfather, who treated him as family and taught him many things. The acceptance and openhearted attitude he experienced in the Grandfather and his people were totally unique to his experience in Toronto 2000 miles away where he was just an “anonymous consumer.” In comparison to Western Society, giving and philanthropy in Native cultures are perhaps more a way of life, resulting in a greater equality and connectedness of humanity.
Works Cited
Personal Interview with John ‘Lightseeker’, former Indian reserve resident, and uncle.
First Nations Philanthropy
By Ruth Brago
First nation believes that to give should not be a duty in which individuals get to choose whether or not they want to help someone, such as their neighbour. Giving to First Nation people is not a chose to them but instead it is their beliefs and traditions which forms their community and makes the world a better place for everyone. They do not divide themselves up into individuals but sees themselves as one big family, meaning if one person succeeds in life they all do. Within the native culture “philanthropy means the honour of giving” (Well, retrieved 2010). In the western culture when an individual gives money or an item to another, they feel a sense of pride that makes them feel as if they are above the person who they are giving to. In Native culture the giver and the recipients sees themselves as equal, no one is height than the other, and through giving they honour each other.
Native Americans tribes where made up out of small groups of people, who took care and looked after each other as brothers and sisters, husband and wives. The women would usually stay home; look after their children and their community as a whole. Men would go off as a group to hunt and bring supplies home to their community. They always share whatever they have with each other, so that no one goes hungry. “During the season when food was most available, usually summer, these small groups would gather together, with several hundred people spending a few weeks in feasting, trading, and visiting” (Native, 2000).
Even during the 1800’s when newcomers first arrived on this lands (America), First Nation people shown them the same respect as they would if it was someone in their community. They help them by giving the necessary supplies they needed to survive. They respected the newcomers as equals, respected their cultural differences and welcomed them into their communities. The Natives believes everything in the world is connected and by helping the newcomers, they are helping the world as a whole. Giving “promotes balance for both participants in the exchange process and works to create harmony in the world” (Well, retrieved 2010).
In conclusion, I have come to realized that for many native cultures, giving and sharing is simply their way of life. Giving is a way of showing respect and love for “the land, life of human and non-human, keeping harmony between humans and nature” ( Brueger, retrieved 2010).
Works Cited
Wells, Ronald Austin. Native America Philanthropy. Learning to Give. retrieved from http://webcache.googleusercontent.com/. Retrieved Sept 2010.
History of First Nations' Social Service Arrangements in Ontario (2007).. HISTORY OF FIRST NATIONS SOCIAL SERVICES ARRANGEMENTS WITHIN MCSS AND ITS PREDECESSORS. Retrieved from http://www.openpolicyontario.com/Publications/History%20of%20First%20Nations.pdf.
Native Americans (2000). Traditional Way of Life Retrieved from http://www.angelfire.com/realm/shades/nativeamericans/nativeam9.htm.
Brueger, N., (retrieved 2010).Philanthropy and The Native American Perspective. http://learningtogive.org/faithgroups/voices/phil_native_american_persp.asp.
Personal Reflections of the The Carcross/Tagish First Nation
By Roma Breese
“We’re not here to serve ourselves – Dikée Aankaawu (creator) made everything for a purpose and that purpose is to serve others, - like the moose serves us, the wolves, bears, even the plants in both its life and death – all things, all of nature same thing – it is about serving others – we do so in life and in death.” Pete Sidney, Elder – Carcross/Tagish First Nation
Some time ago, I was privileged to visit White Horse, Yukon and even more honoured to spend a day in Carcross with a First Nation community. The Carcross/Tagish First Nation (CTFN) is situated in the village of Carcross, just south of Whitehorse. While I did not think to journal my experience at that time, I certainly remember well the awesome beauty of the land, lake and mountains, the spirit of the people I was so blessed to meet, a meal shared together with them and some of the ceremonies and symbols they spoke of that day.
The Sacred Tree is a symbol for native people and helps to provide meaning and purpose in their lives. One of the many interesting teachings of the Sacred Tree is the gifts of the four directions. This includes a symbolic and spiritual journey to the south, east, north and west with lessons in the form of qualities or gifts to be learned in each direction. Each way represents a certain part of one’s infinite potential as a human being and together the gifts balance one another. In the eastern journey, we learn that one’s very essence as a human being is found in service to others. This important lesson is re-emphasized in the virtues that guide the lives of the CTFN.
Selflessness is one of eight virtues and includes being generous to others without concern for oneself. This virtue requires that the good of the whole be paramount and outweigh the good of the individual. There are a number of values that support this virtue including, sharing, service, cooperation and generosity. In the CTFN, cooperation means ensuring that all interactions with others are good and for the benefit of the whole. Sharing and generosity are defined as giving without the expectation of anything in return. Finally, service includes giving to one’s community to ensure that all are cared for.
The CTFN is committed to the First Nations practice of potlatching. Potlatches are spiritual in nature and were historically used to celebrate special events. Potlatches might, for example, be held to celebrate a boy’s first kill, a marriage, the naming of a child, a funeral, the placing of a headstone, and the rising of a totem. They could go on for many days and involved the constant giving to others. Honour was associated with this giving. In other words, the more one gave the more honour that was bestowed on oneself, one’s clan and one’s community. Feasts were an important part of the potlatch and included the offering of food. Dance and song were also significant aspects. Practices such as potlatching had a unifying effect by connecting clans and communities to each other. Further, the resulting exchange of goods redistributed wealth among them.
This aspect of First Nations culture and history was very nearly lost. In response to complaints that potlatches encouraged non-Christian beliefs and took Aboriginal people away from “productive work”, potlatches were deemed an offence by federal government in 1884 and could result in a penalty of up to six months in jail. This ban was not strongly enforced until the 1920s and was not lifted until 1951. Today in CTFN, potlatches are only held to commemorate someone’s passing or when placing a headstone on their grave i.e. memorial potlatch. The practice of potlatching helps them express and act on their virtues and values in a way that is unique to their culture. This important tradition continues to bring First Nations people together to build a stronger community and nation.
Works Cited
The Sacred Tree, Phil Lane, Jr., Judie Bopp, Michael Bopp, Lee Brown and elders Statutes of Carcross/Tagish First Nation, Books One and Two http://www.ctfn.ca/tiki-page.php?pageName=Home.
Banning Traditional Practices http://www.sd79.bc.ca/programs/abed/ACIP/references/govt_policies/ban_traditional_practice.pdf.
Potlatch: A Tradition of Giving in Native American Society
By Erin Cox
When attending an important celebration in today’s society, like a birth or a marriage, it is the guest who brings a gift to show their happiness for the occasion. But for the Kwakwaka’wakw people, the opposite is true. “When one’s heart is glad, he gives away gifts. Our creator gave it to us, to be our way of doing things, to be our way of rejoicing, we who are Indian. The Potlatch was given to us to be our way of expressing joy” – Agnes Alfred of Albert Bay (1980).
A potlatch is a ceremony intrinsic to the social and spiritual community of the Kwakwaka’wakw located in British Colombia. These ceremonies are thrown for all important celebrations of their community. The main purpose of a potlatch is the redistribution and reciprocity of wealth, but it is also used to show generosity and uphold the host’s status in society. Elaborate and theatrical dances are performed to reflect the host’s genealogy and cultural wealth. The host invests a large amount of time and money into a potlatch; they provide all the food and gifts and the more elaborate the celebration, the more esteem a host earns. Often, tribe nobles will try to outdo each other with the lavishness of their potlatch celebrations, having larger quantities of food and giving away more expensive gifts. This type of competition is directly responsible for the social standing and ranking system in their society. In the Kwakwaka’wakw culture material items are used to represent spiritual wealth. A noble can directly trace his routes back to a tribe’s supernatural founding member. By participating in a gift exchange the noble shows himself to be a ‘worthy vehicle’ for the soul of his ancestor.
In Western society, status is often shown with expensive cars and designer clothes: the more money you have, the more status you gain. This concept is similar but at the same time vastly different for the Native American. Status and social standing is related to wealth and material possessions but this status is gained by being the one who gives away the wealthiest gifts. The person with the highest status and social standing in their culture is the person most closely linked to the cosmos. The cosmos is the circulation of lives and live forces, by giving gifts in a ritual nature they are negotiating with the cosmos for life to return to the land and the sea to make their people more prosperous.
Potlatch ceremonies may not immediately be linked to philanthropy but the giving of gifts during the ceremony and the gaining and maintaining of social status is all for the purpose of becoming more closely linked to the cosmos. In turn, the ritual giving honours to the cosmos causes the land and sea to become fertile and full of life which benefits the entire tribe with fruitful harvests and successful hunting. Thus the entire tribe becomes more prosperous and can give away wealthier gifts and gain higher spiritual status. It is a very circular tradition that can be seen as self – serving or for the good of the tribe. But either way you view it, the potlatch is a key ritual in preserving and continuing the Native American community, social hierarchy, and spiritual security.
Works Cited
Emuseum Minnesota State University Mankato: http://www.mnsu.ed/emuseum/cultural/northamerica/kwakiati.html
Potlatch: http://www.wikipedia.org/wiki/Potlatch
Comparative Studies in Society & History, Vol 37 no. 1, pp. 41-75, “It is a strict law that bids us Dance: Cosmologies, Colonialism, Death, & Ritual Authority in the Kwakwaka’wakw Potlatch 1849 – 1922” – Joseph Masco
A comparative Study in Native American Philanthropy – John Grim.
First Nations Belief Systems
By N. Dicecco
At the core of the First Nations belief system is the philosophy of giving of one’s self or personal belonging to others in order to sustain the circle of life within the universe. As a child protection worker, this philosophical belief it clearly demonstrated by the caring and nurturing a native foster parent gives to the children placed in their home. Be them children within their own cultural or others, these Native families care of these children in a unique and nurturing framework that coincides with the Ontario Looking After Children Model where every child is given the opportunity to belong and thrive within the system.
It is clearly apparent that the First Nations people understood how to welcome and care for others centuries ago when the first European settlers arrived on their land. The settlers were treated with hospitality and respect. This same form of welcoming occurs when a child enters a Native foster home. There is a ritual that occurs at the time of admission where the child is welcomed into their home where the caregiver allows the child to feel welcomed and shortly thereafter provides a child with a welcoming package. The package usually encompasses many items that relates to the child’s identity and development. For instance, in one welcoming package an eight year old girl was given a journal, a dream catcher, a welcome card for the other children in the home, a picture frame of the family with an open spot for this child, and personal care items. In this very simple gesture of giving and welcoming, the foster care givers have continued in the Native strong belief that giving balance the cycle within the universe, “the universe is constantly giving life and support to everything that is alive, and all living things give their own life to one another and the universe. Human beings are included in this cycle.” The child placed in this home will ultimately learn and understand that receiving and giving balances the harmony within their world.
The giving thanks is reinforced and developed with their daily routines. The foster family engages in thankful activities throughout their daily activities. A very simple example is for the children of the home to be thankful for their caregivers, elders, and family; as well as saying the words “thank-you.” A word that is forgotten as children believe they have a sense of entitlement to being cared for. Giving thanks to the universe and allowing the spirit of the greater good be blessed by the entire family and community. In giving thanks through the ceremonies all members of the family group are involved including the foster children. It is well known within this community group that the old beliefs ‘that it takes a village to raise a child.”
Native foster parents have a strong spiritual commitment of giving of themselves to foster children and providing them the ability to be the best person they are able to be within our universe. Within this framework children’s self identity strengthens, as well as their understanding of cycle of giving and receiving. They learn giving to others is necessary in the balance of life and the universe. If done well children who grow up in the child welfare system are the best philanthropists.
Works Cited
Native American Philanthropy: http://nativephilanthropy.org/resource/
Learning to Give: http://learningtogive.org/papers/paper34.html
Ontario Looking After Children: http://www.oacas.org/
The Great Deed of Giving: Potlatch
By Barb Duncan
Philanthropy, the altruistic concern for the welfare of others, is embedded in the past and continues to be a way of life among many of the First Nation tribes. This type of generosity was demonstrated through the giving of time, word, prayers, gifts, energy or love and was used to build a sense of connectedness to one another (Bowden, u.d). One deeply rooted tradition within this culture is known as the Potlatch which means “to give”. Different clans were invited to participate in this ceremonial gathering associated with giving and generosity.
The Potlatch was a means by which First Nations people distributed their wealth, built a sense of community and developed strong social relationships (unknown author, u.d) within society. Important events and announcements such as births, marriages, naming of children, title transfers and deaths were made by members of the tribe hosting the Potlatch. The ceremony typically involved a feast accompanied by the giving of gifts to every guest. As the event could last up to several weeks, lodging was also offered to those who attended.
The individuals hosting the Potlatch prepared huge amounts of food, more than the guests could possible consume. The leftover food was taken home by members who attended the celebration (unknown, 1999). These leftovers were then shared with more people. This generated additional conversation about the host’s generosity.
As the festivities drew to a close the giving of gifts took place. Gifts were often in the form of personal items, carved chests or dishes, canoes, copper plaques and blankets (Bowden, u.d). Many times gifts were distributed according to rank with the most expensive being given to the highest ranked individuals. This was a method used to communicate to others the placement of members within the community and society.
At times the group was so generous in their gift giving that they became impoverished themselves (unknown author). However, this was short lived as the expectation was that the wealth would be returned to them. This would occur when they were invited to attend subsequent potlatches as guests. Therefore, gift giving was considered a continuous process within the culture of the First Nations people.
Today the tradition of Potlatch still occurs within some of the First Nation tribes. Up to a year may be sent in planning and cost the clan $10,000 or more to host the celebration (unknown, 1999). Some money is spend on providing food and gifts for a hundred or more guests while a fourth is distributed in the form of cash. Modern potlatches typically last for 24 to 48 hours (unknown, 1999). During this time all meals are provided and laundry baskets, glasses, pot holders, cups, artwork and comforters are common examples of gifts with the later being given to those of higher stature.
In conclusion, Agnes Alfred (1980) described the philanthropic act of the Potlatch best “When one’s heart is glad, the gives away gifts. Our Creator gave it to us, to be our way of doing things, to be our way of rejoicing, we who are Indian. The potlatch was given to us to be our way of expressing joy”.
Works Cited
Bowden, T. M. Native American Philanthropy. Retrieved on September 27, 2010 from http://learningtogive.org/papers/paper34.html
New World Encyclopedia (u.d). Potlatch. Retireved on Sept 28, 2010 from http://www.newworldencyclopedia.org/entry/Potlatch
U’mista Cultural Society (2003). The Potlatch: When one’s heart is glad, he gives away gifts. Retrieved on September 26, 2010 from http://www.umista.org/masks_story/en/ht/potlatch01.html
Giving and feasting in the Northwest Coast Potlatch (1999). Retrieved on September 28, 2010 from http://www.peabody2.fas.harvard.edu/potlatch/default.html
First Nations Potlatch, British Columbia Archives (n.d). Retrieved on September 28, 2010 from http://www.bcarchives.gov.bc.ca/exhibits/timemach/galler07/frames/potlatch.htm
I recently found out that I am 1/8th Native Canadian, so I thought it would be interesting to explore an Aboriginal form of philanthropy, I chose the potlatch ceremony. The potlatch ceremony is about community giving and overall mutual support. The word potlatch is a Chinook term deriving from North American West coast Tribal groups. There seems to be varying interpretations and ideas surrounding the potlatch.
Mr. Franz Boas in an 1895 interview with a North West Coast Native brought forth the idea that the potlatch was almost a replacement for tribal warfare. Fighting was then said to have turned into a massive exchange of gifts, so to speak.
Due to Aboriginal history being handed down orally through generations many interpretations of culture come to us through a lens of Euro-Anglo researchers. I truly wish I had my Great Grand Father to tell me about what exactly potlatch ceremonies were and how they were carried out.
In 1967 Philip Drucker and Robert Heizer attempted to better explain the potlatch ceremony and its significance. The potlatch ceremony according to them can be explained as one host group holding a mass ceremony where guests, likely from neighboring communities, would come to observe the host group partake in a number of activities some including dancing, singing, gift giving and performing rituals around social ranking. Guests came to witness there peers social status change and in the end all guests would receive a gift or gifts. A common gift given away was a carved box. This box was not just a beautiful carved piece rather a storage area for all treasured items such as food, clothing, masks and other special items. The box’s shape itself carries great cosmological meaning. The box form traditionally can be tied to all life stages and important hallmarks in ones life. Gifts varied however there is no doubt that whatever the gift was it held substantial significance.
The potlatch is obviously an intricate multilayered event that likely differs’s among Nations. I was able to read about other potlatch traditions however a common trend seemed to evolve, which is that of gift giving to mark the end of a splendid ceremony. In fact symbolic meaningful gift giving was almost always noted in the literature. If this were a larger assignment I am sure more interesting facts would arise however I must keep it brief for this one page paper.
Native North American philanthropy “…continues to be based on the inherent cosmological values of particular people…[and] major rituals among the first people of North American continent foreground philanthropic ideals which find daily expressions in these communities”(Ilchman, Katz, & Queen, 1998).
Works Cited
Llchman, W. F., Katz, S. N., & Queen, E. L. (1998). Philanthropy in the World’s traditions. Indiana: Indiana University Press.
First Nations: The Potlatch Tradition
By Jesse Kalyshov
The First Nations people of Canada have a beautiful culture marked with a deep history of generosity and philanthropy. Their beliefs are rooted in the idea that the universe alone owns everything. Gift giving is prominent in their society and is illustrated greatly through the ceremony of The Potlatch.
A Potlatch was an elaborate feast where family and neighbours of the host would assemble for a wedding, the naming of a child, the start of the berry or salmon season or the building of a new plank house. Yet most importantly, Potlatches were held to mark the stages of a person’s life such as birth, puberty, and death.
The host family would supply all the food and would thus plan and save for some time. Guests would act as witnesses to the formal transfers of rights and responsibilities that take place during a Potlatch. . At marriage ceremonies gifts would be exchanged between the wedding families. Gifts, which were useful items such as food, furs and other various items, would be distributed to the guests. As time passed more practical gifts would be exchanged such as blankets, calico, worked ornamental mediums of exchange called “coppers”, and trade items. “Talking sticks” and “dancing sticks” were integral components of the festivities. To demonstrate their genealogy and cultural wealth the host would stage elaborate theatrical dances. Since warmer months were utilized to gather wealth for one’s family or village, Potlatches would typically take place in winter seasons.
A Potlatch was a celebratory gathering designed to redistribute resources, while establishing prestige and social status. Wealth and prominence were demonstrated by the host family when they gave away their possessions. Hosting a Potlatch not only validated one’s reputation but it further enhanced one’s social rank. The lavishness of the Potlatch as well as the gifts given away increased one’s prestige. This then prompted prominent participants to hold their own Potlatch so the cycle of giving would continue. This “circular” style of giving ensured that the gift always remained alive.
The ceremony of the Potlatch was widely celebrated by First Nations people including the Tlingit and the Haida of Alaska and the Tsimshian and the Kwakiutl of British Columbia. Its design showcases the values of community and generosity. Balance was restored between giver and receiver; however the spirit of the gift must live on with future giving. Furthermore, Potlatches strengthened the bond between families and its tradition has forged a standard of philanthropy in North America today. Potlatches became illegal in Canada in 1885. Their ban was lifted in 1951 and a similar form of its practice still exists in First Nations societies today.
Works Cited
“www.cbc.ca” Aboriginal artifacts repatriating the past. 16 Mar 2006. CBC News Online. <http://cbc.ca/news/background/aborigianls/aboriginal_artifacts.html>
“www.leqamellonghouse.ca” The Potlatch. <http://www.leqamellonghouse.ca/potluck.html>
“www.stateuniversity.com” Potlatch-overview, tradition, historical “Potlatch” and “Potluck”, sources, further reading (Tlingit). Cambridge Encyclopaedia. <http://stateuniversity.com/pages/177777/potlatch.html>
Midewiwin means Grand Medicine Society and it is concerned with the harmony of life on Mother Earth and the respect and love for all things that live (Rice, N.D.). The Midewiwin is an organization that was created among the Ojibway communities to protect tribal traditions, spread these traditions to other tribes and to share and protect medicinal knowledge between different tribes (Gudzune, 2008). To live as a Midewiwin is to be a “Mide”, or it is also known as being a part of the “the Lodge.” Initiation ceremonies, fasts, sweat lodges, cleansing smudge ceremonies, tobacco offering in prayer and thanks were all a part of common practices associated with being a Mide (Rice, N.D.). Membership is determined by a vote that is held by the elder practioners and a year long series of commitments and sacrifices have to be done in order to be considered for initiation. Membership in the Midewiwin is evident by facial marking and medicine bundle pouches that contain healing herbs and charms. Although the Midewiwin were often associated as bring a religious society this was not at all the case. Rather it was about people coming together to share their gift of healing and to also protect the traditions of the Great Lake Region (Gudzune, 2008).
The process of sharing their gift of healing was an act of giving that is probably considered to be very different then a typical Western idea of what it means to give. For the Midewiwin they not only give their gift of healing but they also give their stories. A Mide Shaman will be learn about the roots of the plants they use for medicine, and as part of this process they also learn about the creation story. The greater the healers abilities the more of the creation story they know and will therefore be able to share with others. The stories are considered extremely sacred. In fact they are so sacred that the Midewiwin consider them to be like people and believe that they can house spirits (Burgess, 2006). Once again the Midewiwin and their ability to share their healing to others without the expectation of anything in return is very different then Western culture which is often very individualistic. Sharing in this society is not determined by ones wealth but rather by an individual’s abilities and commitment to living life as a Mide.
Works Cited
Burgess, B.V. (2006). Elaboration therapy in the midewiwin and gerald vizenor's the
heirs of columbus. Sail, 18, 22-36.
Gudzune, J.R. (2008, February 3). Midewiwin: the grand medicine society. Retrieved
from http://nativeamericanfirstnationshistory.suite101.com/article.
Rice, W. (n.d.). Reaching for midewiwin. Retrieved from
http://www.cbc.ca/news/background/religion/life-other.html
Traditions of the Mi’kmaq
by Crystal Leverman
The First Nations people of Nova Scotia are the Mi’kmaq (info, The Mi’kmaq. 2008). With 13 Native communities in the province (Mi’kmaw Kina’matnewey. 2010), the Mi’kmaq have a history of generosity (Mi’lmaw Welcome.2003). As discussed in an interview with Native artist and storyteller Gerald Gloade (personal communication September 28, 2010) two customs that demonstrate the generosity of the Mi’kmaq people are particularly relevant; first, when a community member dies, and second, the ceremonies held to mark the solstice.
The death of any Mi’kmaq member draws that individual’s community together to support the family and share the financial burden of funeral and burial costs. The deceased’s body rests in the family home for three or four days and during this time, called the wake, several giving practices occur. Community members pay respects by bringing gifts of food or money to the deceased’s family home and take turns sitting with family members beside the body as a 24 hour vigil is required. Residents also go door-to-door collecting donations of goods to be sold at auction. The donated items must be of significance to the donor with hand-woven baskets highly prized.
After the funeral community members go to the local hall where a feast and fundraising auction, called the sulietey, are held. Members bid on all donated items with auction proceeds given to the deceased’s family. It is not uncommon for auction items to sell for thousands of dollars.
Mi’kmaq’s pray to the rising sun, noticing how it floats across the horizon. The two days when the sun reaches it farthest point before floating back coincide with the summer and winter solstice. These days are a time of forgiveness and marked by celebration. The Mi’kmaq, therefore, can never be angry at another person for more than six months. The summer celebration is particularly significant. Each Native community in Nova Scotia holds a gathering, known as a mawio’mi, on a different weekend so that all Mi’kmaq can attend these celebrations. Attendees must bring a gift that is of personal significance to the mawio’mi as this represents a sacrifice. Examples of gifts are beadwork, basketry and smudge bowls. The gifts are placed on a blanket and the celebrants gather in a circle around them. Starting with the elders, each person takes a gift from the blanket. These gifts are highly valued and it is very meaningful when a gift makes its way back to the donor.
The giving traditions of the Mi’kmaq demonstrate its generosity, and, as a fellow Nova Scotian, I am grateful for the opportunity to share these examples.
Works Cited
Confederacy of Mainland Mi’kmaq. (2007). Retrieved from: http://www.cmmns.com/
Info, The Mi’kmaq. (2008). Retrieved from: http://museum.gov.ns.ca/arch/infos/mikmaq1.htm
Mi’kmaw Kina’matnewey.(2010). Retrieved from: http://www.kinu.ns.ca/
Mi’kmaq Nova Scotia FIRST NET(2009). Retrieved from: http://www.mns-firstnet.ca/communities/
Paul, Daniel. “Mi’kmaq Welcome.” Nova Scotia Tourist Association. (2003). Retrieved from:http://www.danielnpaul.com/Mi'kmaqCulture.html
The Potlatch
A tradition of the North Western Indigenous People
By Jackie Mersereau
Philanthropy is not solely a creation of the Western world and can be seen in several traditions, cultures and religions around the world. Anthropological research has shown us that there has not been a culture or a time where giving and sharing was not perceived as a noble action yet most of the published material is on Philanthropy in the Western tradition. This paper will explore the tradition giving in the Native American culture specifically the tradition of the Potlatch.
Potlatches were social occasions given by a host or a Chief to establish or uphold his status position in society. Often they were held to mark a significant event in a family, such as the birth of a child, a daughter's first menses, or a son's marriage. Potlatches are to be distinguished from feasts in that guests are invited to a potlatch to share food and receive gifts or payment. The potlatch is practiced among Indigenous peoples of the Pacific Northwest Coast including the Tlingit and the Haida of Alaska and the Tsimshian and the Kwakiutl of British Columbia. These tribes live along the sea coast. To sustain themselves they depend mostly on fishing rather than hunting and do not practice agriculture yet they tribes have quite a wealthy livelihood. The Potlatch ceremonies are seen as transfers of wealth and even after years of European contact and influence it does not appear that any of the considerable and continual transfers of wealth take place in any other form. This showing that the purpose of this practice is not dependant solely on economics rather it is a tradition that has been passed along through for many generations regardless of economic climate and outside influence. A great potlatch could take several years to prepare, might last for several days, and would involve fasting, spirit dances, theatrical demonstrations and distribution of gifts. Potlatch ceremonies can be seen as quite extravagant where one is constrained to expend everything one possesses and keep nothing. The most lavish Potlatches are most notably held for weddings and are in most respects a sign of social status. At these gatherings a family or hereditary leader hosts guests in their family's house and hold a feast for their guests. The main purpose of the potlatch is the re-distribution and reciprocity of wealth. More so than the obvious social status associated with the giving of luxurious gifts the Potlatch is more about the act of giving itself. It is
important to note that even small gifts are received with the same status. Even private life operates on the same system. In tribal native cultures even when a whale washes up on shore the meat is shared with the entire village. Potlatch is about the formation or a culture and societal bond. Missionaries and government agents considered it "a worse than useless custom" that was seen as wasteful, unproductive which was not part of "civilized" values. The practice was made illegal in 1885. The punishment for practicing Potlatch customs was up to six months imprisonment. Eventually the law was amended to include guests who participated in the ceremony but the law was too hard to enforce and most people who were caught were let off on technicalities. Potlatch ceremonies were still practiced covertly. Although most people still carried out the custom the ban was only repealed in 1951. Sustaining the customs and culture of their ancestors, indigenous people now openly hold potlatc
h to commit to the restoring of their ancestors' ways. Potlatch now occur frequently and increasingly more over the years as families reclaim their birthright.
For centuries, the potlatch has reinforced the structure of Northwest Coast society. It serves a dual purpose of both a ceremonial ritual and a means of circulating wealth among the indigenous people.
Works Cited
Mauss,Marcel, The Gift: Forms and Functions of Exchange in Archaic Societies, Ian Cunnison, trans. New York: W.W. Norton 1967 (taken from) McGee, R. Jon Anthropological Theory: an introductory history. R. Jon McGee, Richard L. Warms. 3rd ed.
Giving and Feasting in the Northwest Coast Potlatch
http://www.peabody2.fas.harvard.edu/potlatch/page2.html
Potlatch
http://en.wikipedia.org/wiki/Potlatch
Giving in the First Nations Culture
By Alyssa Pember
The First Nations viewed giving as an honor and a way of life (Wells 1998). Whether the giving was in the form of words, prayers, energy, or love it was the matter of interconnectedness among the people of the communities (Wells 1998). If a material gift was given, the value of the physical object wasn’t the importance behind the giving, but rather the essence and the spirit of the gift. As well, there wasn’t an obligation or responsibility behind the giving but merely the importance of bringing the people together to give gifts to another and those people would then give a gift to someone else; it was circular giving. The circular giving of gifts was to keep the spirit of the gift alive throughout the community (Bowden, year unknown). Also, First Nation people owned nothing of their own; everything was shared among the community which again reinforces the sense of interconnectedness. It was a collective community; everybody works together and is on the same level.
Potlatch was a philanthropic tradition of the First Nations culture. It was a ceremony that brought people together to give gifts to someone else (Eiteljorg Museum 1992). To this day, this tradition is still a very common act in societies although it has been slightly modified. Neighbors, friends, colleagues, or families get together and everyone brings a different type of food to share. Instead of bringing gifts in the form of love, prayers, or energy, today we bring different foods to share among people. Another example of traditions that have been passed down by the First Nations is “Thanksgiving”. Giving thanks for the things you receive and are thankful for the things you have in life.
Furthermore, the First Nations didn’t focus their giving to only a certain grouping of people (i.e. the homeless, orphans, elderly, etc.) instead they gave on every level. This was important to the community because no one was segregated or given a title; everyone was equal and felt connected to the community. Everyone gave a gift to someone else and for the people who were less wealthy than others; they were able to feel a sense of importance and connectedness to their people.
Works Cited
Bowden, T. Maggie. Native American Philanthropy. The Center on Philanthropy at Indiana University. http://learningtogive.org/papers/paper34.html
Eiteljorg Museum of American Indian and Western Art. "Guide Handbook, 1992-1993." Indianapolis: Eiteljorg Museum of American Indian and Western Art, 1991.
Wells, Ronald Austin. The Honor of Giving: Philanthropy in Native America. Indianapolis: Center on Philanthropy at Indiana University, 1998. ISBN: 1-884354-15-7.
Ojibway Giving Traditions
By Gavin Trevelyan
Ojibway giving traditions are based on a cyclical view of reciprocity. Goods are given freely between members of the community, with the expectation that those goods will continue to be given from one individual to the next. In this way, individuals with goods to give can rely on receiving them back in some form or another when they themselves are in need. In this broad view, reciprocity is ensured.
Nomadism in Ojibway culture, in pre-colonial North America inclined this group towards an aversion to acquiring bulky goods. Wealth in goods is not an advantage to nomadic peoples. Giving goods away to other members of the community would increase the connectedness among them and the status of donors.
Status is determined in large part within Ojibway culture by how much an individual gives, not by how much they have. The chief of the tribe is expected to be the largest donor. There is no feeling of being beholden to the chief or other donors when receiving goods. A chief that gives a large amount away is recognised as being a good provider, able to acquire and redistribute resources among the community effectively. Again, this is rooted in nomadism, where wealth is determined by status rather than by possessions. An individual is regarded as a good citizen if they give possessions away.
Young men being groomed for the position of chief are watched by the tribal elders, to see how much they are giving to other members of the tribe. If that young man is not giving an appropriate amount of goods away, the elders may change their mind about his future and choose another to be the future chief.
Some Ojibway ceremonies revolve around gift-giving. Again, reciprocity is important and part of the process. In the name-giving ceremony, where children receive their names from the community elders, gift-giving is evident. In exchange for receiving the child’s name, the parents present them with a gift. Also, four ‘god-parents’ from the four directions must be present, and receive gifts from the parents as well in exchange for their assistance in times of the child’s need. The Potlatch ceremony is in essence a giving occasion. Members will share a feast and make gifts to one another.
Ojibway gift-giving culture differs from Western philanthropy in a number of ways. There is no notion of the ‘deserving poor’ and ‘undeserving poor’ in Ojibway culture. All members of the community give and receive according to their capabilities and needs. There are no strings attached to Ojibway gifts, where a direct response is expected or required, merely the expectation that the gifts will move on to other people when they are no longer needed. This much more cyclical view of reciprocity is different from Western philanthropy, where a donation is given with the expectation that the recipient accommodate the donor’s desires in one form or another.
The major difference between these two systems is the way that individual status is determined. Whereas in Western culture, status is determined by material wealth and power, in Ojibway culture, it is the capacity of a person to give that determines their status. This requirement of the community compels individuals to give, and they are looked down upon if they have the ability to give but do not. This difference may be explained by the nomadic lifestyle of the Ojibway prior to European colonialism, and the more sedentary lifestyle of European cultures that have been in place for many thousands of years. A sedentary way of life in cities or on farms allows individuals to acquire and hold possessions, where with nomadism, excessive possessions are a hindrance.
Modern Western philanthropy has evolved to the point where individuals give for the sake of giving in many cases. In some circles, how much one donates is becoming a status symbol. In this way, our modern Western philanthropy is gradually merging with the same philosophy of giving employed by the Ojibway.
Works Cited
Karen Watts, member of Curve Lake Ojibway Community, and neighbour.