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Dancing On Our Turtle's Back: Stories of Nishnaabeg Re-Creation, Resurgence, and a New Emergence
Many promote Reconciliation as a “new” way for Canada to relate to Indigenous Peoples. In Dancing on Our Turtle’s Back: Stories of Nishnaabeg Re-Creation, Resurgence, and a New Emergence activist, editor, and educator Leanne Simpson asserts reconciliation must be grounded in political resurgence and must support the regeneration of Indigenous languages, oral cultures, and traditions of governance.
Simpson explores philosophies and pathways of regeneration, resurgence, and a new emergence through the Nishnaabeg language, Creation Stories, walks with Elders and children, celebrations and protests, and meditations on these experiences. She stresses the importance of illuminating Indigenous intellectual traditions to transform their relationship to the Canadian state.
Challenging and original, Dancing on Our Turtle's Back provides a valuable new perspective on the struggles of Indigenous Peoples.
Simpson explores philosophies and pathways of regeneration, resurgence, and a new emergence through the Nishnaabeg language, Creation Stories, walks with Elders and children, celebrations and protests, and meditations on these experiences. She stresses the importance of illuminating Indigenous intellectual traditions to transform their relationship to the Canadian state.
Challenging and original, Dancing on Our Turtle's Back provides a valuable new perspective on the struggles of Indigenous Peoples.
198 pages, Kindle Edition
First published June 15, 2011
67 people are currently reading
2346 people want to read
About the author
Leanne Betasamosake Simpson
27 books1,075 followersLeanne Betasamosake Simpson is a renowned Michi Saagiig Nishnaabeg scholar, writer and artist, who has been widely recognized as one of the most compelling Indigenous voices of her generation. Her work breaks open the intersections between politics, story and song—bringing audiences into a rich and layered world of sound, light, and sovereign creativity.
Working for two decades as an independent scholar using Nishnaabeg intellectual practices, Leanne has lectured and taught extensively at universities across Canada and the United States and has twenty years experience with Indigenous land based education. She holds a PhD from the University of Manitoba, and teaches at the Dechinta Centre for Research & Learning in Denendeh.
Leanne is the author of six previous books, including This Accident of Being Lost, which won the MacEwan University Book of the Year; was a finalist for the Rogers Writers’ Trust Fiction Prize and the Trillium Book Award; was long listed for CBC Canada Reads; and was named a best book of the year by the Globe and Mail, the National Post, and Quill & Quire. Her latest book, As We Have Always Done: Indigenous Freedom Through Radical Resistance was published by the University of Minnesota Press in 2017, and was awarded Best Subsequent Book by the Native American and Indigenous Studies Association. Her new novel Noopiming: The Cure for White Ladies is was release this fall by the House of Anansi Press.
Leanne is also a musician combining poetry, storytelling, song-writing and performance in collaboration with musicians to create unique spoken songs and soundscapes. Leanne's third record, The Theory of Ice will be released in 2021.
Leanne is a member of Alderville First Nation.
Working for two decades as an independent scholar using Nishnaabeg intellectual practices, Leanne has lectured and taught extensively at universities across Canada and the United States and has twenty years experience with Indigenous land based education. She holds a PhD from the University of Manitoba, and teaches at the Dechinta Centre for Research & Learning in Denendeh.
Leanne is the author of six previous books, including This Accident of Being Lost, which won the MacEwan University Book of the Year; was a finalist for the Rogers Writers’ Trust Fiction Prize and the Trillium Book Award; was long listed for CBC Canada Reads; and was named a best book of the year by the Globe and Mail, the National Post, and Quill & Quire. Her latest book, As We Have Always Done: Indigenous Freedom Through Radical Resistance was published by the University of Minnesota Press in 2017, and was awarded Best Subsequent Book by the Native American and Indigenous Studies Association. Her new novel Noopiming: The Cure for White Ladies is was release this fall by the House of Anansi Press.
Leanne is also a musician combining poetry, storytelling, song-writing and performance in collaboration with musicians to create unique spoken songs and soundscapes. Leanne's third record, The Theory of Ice will be released in 2021.
Leanne is a member of Alderville First Nation.
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Displaying 1 - 30 of 41 reviews
January 7, 2016
A must-read for anyone (but especially activists) seeking to decolonize their movements; reminded me very much of the work being done on emergent strategy by Adrienne Maree Brown and the Octavia's Brood collective. Simpson's writing is so beautiful and clear while being layered and complex. Really wonderful writing by Saskatoon folks quoted in here too!
October 2, 2014
This books is so, so good. It is hopeful and encouraging and a real education. I came away with some real solid ideas around actions that I can take in my life to nurture resurgence - in my family, in my community, and in myself. I would recommend it to everyone who is interested in understanding Canadian history, understanding the real effects of colonization in present day Canada, and committed to playing a role in decolonizing and resurgence.
June 26, 2017
Dancing on our Turtle's Back is a beautifully, clearly written, personal, insightful, and enlightening work that addresses Anishinaabe resurgence and decolonization, through returning to the life ways of Simpson's ancestors. The book is written for and to Nishnaabeg people and should be read respectfully as such, but it is also a way for non-Indigenous people to understand how to decolonize our daily lives and our movements in harmony with such a resurgence. I look forward to reading this book again after reading some of the books she refers to throughout the text.
October 31, 2022
Just reread this and heavily annotated it many years after first reading it. It's still got lots in it that I think is worth thinking deeply about. Basically, it's an exploration of "resurgence and resistance" through the lens of Nishnaabe thought, which Simpson offers up as an example of how other Indigenous communities might make similar explorations.
She starts with the creation story and how it works as a framework through which Nishnaabe people can enact creations of our own. Then she goes through a bunch of Nishnaabe words to show what they tell us about Nishnaabe thought, following a progression essentially of 1) decolonization vs. assimilation (biskaabiiyang vs. zhaaganaashiiyaadizi) 2) aanjigone (onjine?) and decentering criticism, 3) naakgonige or careful deliberation, and finally 4) debwewin or acting on one's truth. From there she explores aandisookaanan as sources for understanding Nishnaabe social mobilization which is cool af. The last few chapters shift to focusing on how collective political relations such as treaties and governance are rooted in our personal relations developed in our families. The last full chapter is kind of a Nishnaabe parenting guide as a tool for developing future leaders.
At times I was unsure about things bc Simpson is very focused on "transformation within community" framed in opposition to reconciliation and "decolonizing" the nation-state, and sometimes things get close to feeling like individual solutions to collective problems. But in the conclusion (and many other points) she zooms back out to argue that individual action must be done in concert with collective action (the relationship is more complicated than that, this is an oversimplification of her ideas). But I think that in some ways this works out, in that often figuring out collective action is overwhelming, and this offers one of the few realistic models I see for overcoming that inertia of "what can *I* do?"
While it's probably best considered in context of her continually developing body of work (such as in As We Have Always Done and Rehearsals For Living), this book packs a lot in and for Anishinaabe people in particular is definitely worth reading. (PS to any students reading this for class - you're welcome, hope the summary helped lol)
She starts with the creation story and how it works as a framework through which Nishnaabe people can enact creations of our own. Then she goes through a bunch of Nishnaabe words to show what they tell us about Nishnaabe thought, following a progression essentially of 1) decolonization vs. assimilation (biskaabiiyang vs. zhaaganaashiiyaadizi) 2) aanjigone (onjine?) and decentering criticism, 3) naakgonige or careful deliberation, and finally 4) debwewin or acting on one's truth. From there she explores aandisookaanan as sources for understanding Nishnaabe social mobilization which is cool af. The last few chapters shift to focusing on how collective political relations such as treaties and governance are rooted in our personal relations developed in our families. The last full chapter is kind of a Nishnaabe parenting guide as a tool for developing future leaders.
At times I was unsure about things bc Simpson is very focused on "transformation within community" framed in opposition to reconciliation and "decolonizing" the nation-state, and sometimes things get close to feeling like individual solutions to collective problems. But in the conclusion (and many other points) she zooms back out to argue that individual action must be done in concert with collective action (the relationship is more complicated than that, this is an oversimplification of her ideas). But I think that in some ways this works out, in that often figuring out collective action is overwhelming, and this offers one of the few realistic models I see for overcoming that inertia of "what can *I* do?"
While it's probably best considered in context of her continually developing body of work (such as in As We Have Always Done and Rehearsals For Living), this book packs a lot in and for Anishinaabe people in particular is definitely worth reading. (PS to any students reading this for class - you're welcome, hope the summary helped lol)
January 29, 2019
Quick read, one that felt intriguing and intuitive however did go over my head in places. I also felt disconnected from the book because it really wasn’t written for someone like me. As the end chapter says, “it is a call for Indigenous Peoples to delve into their own cultures stories, philosophies, theories and concepts to align themselves with the processes and forces of regeneration, revitalization, remembering, and visioning.” Other than that, it is Informed and informative, which is always good.
May 19, 2013
Great read. Read it while doing my master's. Really helped me visualize possibilities for educational decolonization both in terms of my own studies and the school system.
May 8, 2022
Somehow gentle and tough as hell at the same time. One of those books you can feel opening up your brain while you’re reading it, you know? Lots to chew on in here, but I’m especially enamoured with the reading of breastfeeding as a form of treaty-making and treaty-upholding, and the ramifications of this idea of treaty-making when applied on a broader scale — the ideas of care and balance that inform it, and so rarely inform our politics. This book should be required reading for any politician in Ontario / Nishnaabeg territory, and honestly for any resident of Ontario / Nishnaabeg territory.
January 12, 2021
This book makes a great case for an integrated resurgence of Indigenous cultures in North America as part of a strategy both of decolonization and of cultural, political, and social reconstruction. One of Simpson's major arguments is that resurgence must be localized, locally-grounded, and rooted in networks of relationships (both human and with non-human animals, plants, environments, etc.). She uses specific Nishnaabeg stories, wisdom, and insights to ground her own argument, and to begin modelling how other Indigenous people(s) can move toward their own resurgence.
July 27, 2020
I saw a video review on this book a few days ago, and decided to read it. Although I don't anything really about the Indigenous Peoples of Canada or their struggles with past and current colonialism, I found this book to be fascinating.
December 5, 2018
there’s a lot of interesting stuff in here — much of which isn’t particularly applicable for me specifically or my work, not being Anishinaabe, but some of which definitely is, or at least is a pointer in directions that I think will be productive.
that said, it’s poorly edited even for an academic book, which put a bit of a damper on my enjoyment of it sometimes.
that said, it’s poorly edited even for an academic book, which put a bit of a damper on my enjoyment of it sometimes.
August 10, 2022
This is a beautifully written and powerful book that everyone should read. Not only is there clear messaging on decolonization and revitalizing Indigenous traditions on Turtle Island, but there is also a call for settlers to seriously engage with Indigenous perspectives to create shared ways of living and co-existing (along with decentering settler perspectives). This book does make me wonder about my own cultural heritage and what it could mean to engage that with Indigenous thought while shedding settler ideologies.
December 20, 2018
Not gona lie, I really struggled to get through this book, partly because it was a pretty heavy academic text to read before bed, but more so because it was not written for me - a white woman. This book about Indigenous resurgence was written by a native woman for native people, and that takes some getting used to when you've grown accustomed to being spoon-fed whitewashed literature. Loved the concepts of Indigenous parenting as a form of decolonization and transformative justice within First Nations communities. It's a beautiful book about the resilience of Indigenous peoples and a not-so-subtle reminder of the harm that is still being done to marginalized communities.
November 14, 2018
a beautiful collections of stories/essays. to be read, over and over again.
December 28, 2024
In this book Leanne Betasamosake Simpson lays out foundational thoughts on Indigenous Resurgence. I really appreciated this book. It's relatively academic, and is dense, but is also accessible to people who do not have background knowledge on this topic (like me). There is a lot of Nishnaabemowin and the meaning of these terms is explained in gorgeous, detailed footnotes that point to either a written source or an elder who provided the meaning of the word. Leanne Betasamosake Simpson emphasizes the variations in regional dialects both directly (by occasionally discussing variations) and indirectly (through the careful precision with which she references the source of all the language she uses).
A few quotes that introduce some of her framing in the book:
“What follows in this book is the beginning of an exploration of the theoretical foundations of resurgence and regeneration from within Nishnaabeg political and intellectual traditions. I have been careful throughout this chapter and the book not to define ‘resurgence.’ It is my hope that readers will take the concepts and ideas presented in this book, return to their own communities, teachings, languages and Elders or Knowledge Holders and to engage in a process where they figure out what ‘resurgence’ means to them, and to their collective communities.”
“Michi Saagiig Nishnaabeg means the Nishnaabeg people who live or dwell at the muth of a large river. Michi Saagig Nishnaabeg Elder Doug Williams explained to me that this is the way his Elders referred to themselves…Michi Saagiig or “Mizhi-zaugeek” people live at the eastern doorway of the Nishnaabeg nation, located in what is now known as eastern Ontario. According to Doug Williams, the word “Mississauga” is an anglicized version of the Michi Saagiig or Mizhi-zaugeek.”
Near the beginning of the book Leanne Betasamosake Simpson names the fact that Indigenous people are often discussed or portrayed as not having a history of deep though. This is obviously incorrect, however I reading this book made me aware of the ways in which I unconsciously hold this bias. It partially comes from my lack of knowledge of Indigenous theory and deep thought - when nothing in your life has exposed you to information on a particular topic, it's easy to develop the unconscious belief that no information on that topic exists. This book has helped change that for me, and has inspired me to look for more like it. As Leanne puts it:
“Part of being Indigenous in the 21st century is that regardless of where or how we have grown up, we’ve all be bathed in a vat of cognitive imperialism, perpetuating the idea that Indigenous Peoples were not, and are not, thinking peoples - an insidious mechanism to promote neo-assimilation and obfuscate the historic atrocities of colonialism. In both subtle and overt ways, the current generation of Indigenous Peoples has been repeatedly told that individually we are stupid, and that collectively our nations were and are void of higher thought.”
While I believe the 'we' Leanne uses in this quote refers mainly to Nishnaabeg, I also take a lot from it that applies to my own journey:
“Storytelling is at its core decolonizing, because it is a process of remembering, visioning and creating a just reality where Nishnaabeg live as both Nishnaabeg and peoples. Storytelling then becomes a lens through which we can envision our way out of cognitive imperialism, where we can create models and mirrors where none existed, and where we can experience the spaces of freedom and justice. Storytelling becomes a space where we can escape the gaze and the cage of the Empire, even if it is just for a few minutes.”
I did not feel that I understood all the ideas in this book, which may partially be due to my disconnection from the cultural context Leanne frequently references. That said, I imagine I might revisit this book or some of these essays down the line to see what I get from them then.
I really appreciated a quote that Leanne Betasamosake Simpson included from Kiera Ladner that names a large number of people, moments, groups that have been part of a history of Indigenous Resistance. It has given me a lot to google and learn about.
Kiera Ladner: “There have been and will continue to be countless seemingly “little things from which big things grow” on Turtle Island. Little things like the message of peace, power and righteousness that Hiawatha and the Peacemaker promoted among the Onkwehonwe and which became the foundation of the Great Law of Peace and the creation of a confederacy of nations founded on this message (the Haudenosaunee). Little things like Mistahimaskwa refusing treaty, citing the need for meaningful and trustworthy consultation and negotiation and reminding the representatives of the Crown that the Nehiyaw are a sovereign people, who will not (and have not) ceded their right to self-determination nor their territories, which they agreed to share with the newcomers. Little things like the women (including Sandra Lovelace, Jeannette Corbiere Lavell and Irene Bedard) who refused to leave and/or returned to their reserves after they had married non-status men, gotten divorced or being widowed and who brought this gendered inequality to the streets, the Canadian Courts, the constitutional talks, the United Nations and the International Court of Justice. Little things like all those parents and grandparents who refused to allow the state/church to take their kids to residential school and fought tirelessly for day schools, access to high school, integration and ban-controlled education. Little things like Frank Calder and the Nisga’a Nation taking the Canadian Government to court in the 1970s in defense of their land rights and Aboriginal Title. Little things like all those fishermen (and women) like Dorothy Van der Peet and Donald Marshall Jr. who struggled for years on their rivers, their lakes and their oceans to maintain their fisheries despite being told that they were “fishing illegally” and knowing that they would end up in Canadian jails and courts. Little things like the Dene Declaration of 1975 and the corresponding mobilization of the nation in defense of their homelands. Little things like: / The echoes of these past resistances continue to be hard. I am sure that the echoes of past were heard that March at Kanehsata:ke when a group of people decided to quietly block a dirt road in their community to raise awareness of the local golf course’s intention of developing their community commons (a piece of land that had been claimed as part the Kanien’kehaka community from the outset when the Kanien’kehaka established that community and started to bury their people in those now iconic pines on the commons). Given that this was not the first attempt to have settler governments deal with the very same land issue that defined the 1990 resistance and given that this was not the first flashpoint or episode of mobilization in Kanehsata:ke, I am quite certain echoes of the past were heard that summer as the Ancestors stood shoulder to shoulder with the generations of today.”
A few quotes that introduce some of her framing in the book:
“What follows in this book is the beginning of an exploration of the theoretical foundations of resurgence and regeneration from within Nishnaabeg political and intellectual traditions. I have been careful throughout this chapter and the book not to define ‘resurgence.’ It is my hope that readers will take the concepts and ideas presented in this book, return to their own communities, teachings, languages and Elders or Knowledge Holders and to engage in a process where they figure out what ‘resurgence’ means to them, and to their collective communities.”
“Michi Saagiig Nishnaabeg means the Nishnaabeg people who live or dwell at the muth of a large river. Michi Saagig Nishnaabeg Elder Doug Williams explained to me that this is the way his Elders referred to themselves…Michi Saagiig or “Mizhi-zaugeek” people live at the eastern doorway of the Nishnaabeg nation, located in what is now known as eastern Ontario. According to Doug Williams, the word “Mississauga” is an anglicized version of the Michi Saagiig or Mizhi-zaugeek.”
Near the beginning of the book Leanne Betasamosake Simpson names the fact that Indigenous people are often discussed or portrayed as not having a history of deep though. This is obviously incorrect, however I reading this book made me aware of the ways in which I unconsciously hold this bias. It partially comes from my lack of knowledge of Indigenous theory and deep thought - when nothing in your life has exposed you to information on a particular topic, it's easy to develop the unconscious belief that no information on that topic exists. This book has helped change that for me, and has inspired me to look for more like it. As Leanne puts it:
“Part of being Indigenous in the 21st century is that regardless of where or how we have grown up, we’ve all be bathed in a vat of cognitive imperialism, perpetuating the idea that Indigenous Peoples were not, and are not, thinking peoples - an insidious mechanism to promote neo-assimilation and obfuscate the historic atrocities of colonialism. In both subtle and overt ways, the current generation of Indigenous Peoples has been repeatedly told that individually we are stupid, and that collectively our nations were and are void of higher thought.”
While I believe the 'we' Leanne uses in this quote refers mainly to Nishnaabeg, I also take a lot from it that applies to my own journey:
“Storytelling is at its core decolonizing, because it is a process of remembering, visioning and creating a just reality where Nishnaabeg live as both Nishnaabeg and peoples. Storytelling then becomes a lens through which we can envision our way out of cognitive imperialism, where we can create models and mirrors where none existed, and where we can experience the spaces of freedom and justice. Storytelling becomes a space where we can escape the gaze and the cage of the Empire, even if it is just for a few minutes.”
I did not feel that I understood all the ideas in this book, which may partially be due to my disconnection from the cultural context Leanne frequently references. That said, I imagine I might revisit this book or some of these essays down the line to see what I get from them then.
I really appreciated a quote that Leanne Betasamosake Simpson included from Kiera Ladner that names a large number of people, moments, groups that have been part of a history of Indigenous Resistance. It has given me a lot to google and learn about.
Kiera Ladner: “There have been and will continue to be countless seemingly “little things from which big things grow” on Turtle Island. Little things like the message of peace, power and righteousness that Hiawatha and the Peacemaker promoted among the Onkwehonwe and which became the foundation of the Great Law of Peace and the creation of a confederacy of nations founded on this message (the Haudenosaunee). Little things like Mistahimaskwa refusing treaty, citing the need for meaningful and trustworthy consultation and negotiation and reminding the representatives of the Crown that the Nehiyaw are a sovereign people, who will not (and have not) ceded their right to self-determination nor their territories, which they agreed to share with the newcomers. Little things like the women (including Sandra Lovelace, Jeannette Corbiere Lavell and Irene Bedard) who refused to leave and/or returned to their reserves after they had married non-status men, gotten divorced or being widowed and who brought this gendered inequality to the streets, the Canadian Courts, the constitutional talks, the United Nations and the International Court of Justice. Little things like all those parents and grandparents who refused to allow the state/church to take their kids to residential school and fought tirelessly for day schools, access to high school, integration and ban-controlled education. Little things like Frank Calder and the Nisga’a Nation taking the Canadian Government to court in the 1970s in defense of their land rights and Aboriginal Title. Little things like all those fishermen (and women) like Dorothy Van der Peet and Donald Marshall Jr. who struggled for years on their rivers, their lakes and their oceans to maintain their fisheries despite being told that they were “fishing illegally” and knowing that they would end up in Canadian jails and courts. Little things like the Dene Declaration of 1975 and the corresponding mobilization of the nation in defense of their homelands. Little things like: / The echoes of these past resistances continue to be hard. I am sure that the echoes of past were heard that March at Kanehsata:ke when a group of people decided to quietly block a dirt road in their community to raise awareness of the local golf course’s intention of developing their community commons (a piece of land that had been claimed as part the Kanien’kehaka community from the outset when the Kanien’kehaka established that community and started to bury their people in those now iconic pines on the commons). Given that this was not the first attempt to have settler governments deal with the very same land issue that defined the 1990 resistance and given that this was not the first flashpoint or episode of mobilization in Kanehsata:ke, I am quite certain echoes of the past were heard that summer as the Ancestors stood shoulder to shoulder with the generations of today.”
October 27, 2014
A profound and compelling treatise. Excellent suggestions for living from a new/old perspective: “…our goals have been consistent throughout history: to restore balance, justice and good health to our lands and our peoples and to have good relations with settler governments and peoples based on respect for our sovereignty, independence and jurisdiction over our territories.”
“…Creating was the base of our culture. Creating was regenerative and ensured more diversity, more innovation and more life. In essence Indigenous societies were societies of doing; they were societies of presence. Our processes- be they political, spiritual, educational or healing- required a higher degree of presence than modern colonial existence.”
"…It is a style of leadership based on humility, emergence, collectivity in decision making, sharing of the work and in action, and listening.”
“…Creating was the base of our culture. Creating was regenerative and ensured more diversity, more innovation and more life. In essence Indigenous societies were societies of doing; they were societies of presence. Our processes- be they political, spiritual, educational or healing- required a higher degree of presence than modern colonial existence.”
"…It is a style of leadership based on humility, emergence, collectivity in decision making, sharing of the work and in action, and listening.”
January 19, 2014
An interesting view of how we should tackle Indigenous/non-Indigenous issues in Canadian society, promoting resurgence and regeneration of Indigenous communities as opposed to immediately going to reconciliation.
June 24, 2016
I needed this book. Leanne Simpson's beautiful mixture of academic theory with personal stories, and the honoring of other people's experiences as well, made the content and delivery incredibly holistic.
March 9, 2020
awesome!
April 22, 2015
I wrote about it here: http://lemonhound.com/2015/04/22/jaco...
April 2, 2017
easily the most important thing i've read in years. so grateful to have access to a basic introduction to teachings & knowledge indigenous to the land i live on & near.
August 28, 2018
I took my time with this one, I wanted to fully enjoy and understand it. It’s great. Really, really great.
November 10, 2025
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. 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.
This book lands in the books of the year vibes, a slim but thorough overview of some of the ways decolonization is happening in the resurgent lessons of indigenous teachings. It is written for indigenous peoples, so it is an honor to be able to read her beautiful, soulful words that are elevated and joy-giving. I believe indigenization is the way forward for our planet, and I do not want to appropriate or steal anything from here, I just want to celebrate it. Worthwhile for all to read, and a foundation for changing the narratives of our destructive consumerist society.
Every Nishnaabeg has our own personal stories or narratives that communicate their personal truths, learning, histories and insights. Dibaajimowinan in this sense are personal opportunities to create. Our Elders consider Creation Stories to be of paramount importance because they provide the ontological and epistemological framework to interpret other Aandisokaanan and Dibaajimowinan in a culturally inherent way. It is critical then, that these stories themselves are interpreted in a culturally inherent way, rather than through the obfuscated lens of imperial thought, because they are foundational and they serve to build meaning into the other stories.
That first being was the most beautiful thing Gzhwe Mnidoo had every seen, and Gzhwe Mnidoo's heart swelled with love. Again, our Elders teach us that this most beautiful, perfect lovely being was not just any "First Person," but that it was me, or you. We are taught to insert ourselves into the story. Gzhwe Mnidoo created the most beautiful, perfect person possible and that most beautiful, perfect person was me, Betasamosake. What does this tell us about Nishnaabeg thought?
It is personal.
We were created out of love.
That the love of Gzhwe Mnidoo is unconditional, complete, and that s/he loves us the way we are, without judgment.
By inserting ourselves into these stories, we assume collective responsibilities, but that we take on according to our own gifts, abilities and affiliations. Nishnaabeg theory has to be learned in the context of our own personal lives, in an emotional, physical, spiritual and intellectual way. Every time I tell my children this story, or they hear this part of it in ceremony, their faces light up. It re-affirms that they are good, and beautiful and perfect they way they are. Every time I have shared this part of our creation story with Indigenous students, their faces light up as well. When interpreted this way, our stories draw individuals into the resurgence narrative on their own terms and in accordance to their own names, clan affiliations and gifts. For just a moment, they are complete in the absence of want-decolonizing one moment at a time.
Gzhwe Mnidoo's knowledge was so immense from creating the world that it took all of my being to embody it. This tells us that in order to access knowledge from a Nishnaabeg perspective, we have to engage our entire bodies: our physical beings, emotional self, our spiritual energy and our intellect. Our methodologies, our lifeways must reflect those components of our being and the integration of those four components into a whole. This gives rise to our "research methodologies," our ways of knowing, our processes living in the world.
All of the knowledge that Gzhwe Mnidoo possessed from making every aspect of creation was transferred to us. We can access this vast body of knowledge through our cultures by singing, dancing, fasting, dreaming, visioning, participating in ceremony, apprenticing with Elders, practicing our lifeways and living our knowledge, by watching, listening and reflecting in a good way. Ultimately we access this knowledge through the quality of our relationships, and the personalized contexts we collectively create.
Many Nishnaabeg thinkers believe we are in the period of the Seventh Fire. It is the responsibility of the new people, the Oshkimaadiziig, to pick up the pieces of our lifeways, collectivize them and build a political and cultural renaissance and resurgence. It is also foretold that if this is done in a good way, it has the power to transform settler society generating political relationships based on the Indigenous principles of peace, justice, and righteousness as embodied in mino bimaadiziwin.
This book lands in the books of the year vibes, a slim but thorough overview of some of the ways decolonization is happening in the resurgent lessons of indigenous teachings. It is written for indigenous peoples, so it is an honor to be able to read her beautiful, soulful words that are elevated and joy-giving. I believe indigenization is the way forward for our planet, and I do not want to appropriate or steal anything from here, I just want to celebrate it. Worthwhile for all to read, and a foundation for changing the narratives of our destructive consumerist society.
Every Nishnaabeg has our own personal stories or narratives that communicate their personal truths, learning, histories and insights. Dibaajimowinan in this sense are personal opportunities to create. Our Elders consider Creation Stories to be of paramount importance because they provide the ontological and epistemological framework to interpret other Aandisokaanan and Dibaajimowinan in a culturally inherent way. It is critical then, that these stories themselves are interpreted in a culturally inherent way, rather than through the obfuscated lens of imperial thought, because they are foundational and they serve to build meaning into the other stories.
That first being was the most beautiful thing Gzhwe Mnidoo had every seen, and Gzhwe Mnidoo's heart swelled with love. Again, our Elders teach us that this most beautiful, perfect lovely being was not just any "First Person," but that it was me, or you. We are taught to insert ourselves into the story. Gzhwe Mnidoo created the most beautiful, perfect person possible and that most beautiful, perfect person was me, Betasamosake. What does this tell us about Nishnaabeg thought?
It is personal.
We were created out of love.
That the love of Gzhwe Mnidoo is unconditional, complete, and that s/he loves us the way we are, without judgment.
By inserting ourselves into these stories, we assume collective responsibilities, but that we take on according to our own gifts, abilities and affiliations. Nishnaabeg theory has to be learned in the context of our own personal lives, in an emotional, physical, spiritual and intellectual way. Every time I tell my children this story, or they hear this part of it in ceremony, their faces light up. It re-affirms that they are good, and beautiful and perfect they way they are. Every time I have shared this part of our creation story with Indigenous students, their faces light up as well. When interpreted this way, our stories draw individuals into the resurgence narrative on their own terms and in accordance to their own names, clan affiliations and gifts. For just a moment, they are complete in the absence of want-decolonizing one moment at a time.
Gzhwe Mnidoo's knowledge was so immense from creating the world that it took all of my being to embody it. This tells us that in order to access knowledge from a Nishnaabeg perspective, we have to engage our entire bodies: our physical beings, emotional self, our spiritual energy and our intellect. Our methodologies, our lifeways must reflect those components of our being and the integration of those four components into a whole. This gives rise to our "research methodologies," our ways of knowing, our processes living in the world.
All of the knowledge that Gzhwe Mnidoo possessed from making every aspect of creation was transferred to us. We can access this vast body of knowledge through our cultures by singing, dancing, fasting, dreaming, visioning, participating in ceremony, apprenticing with Elders, practicing our lifeways and living our knowledge, by watching, listening and reflecting in a good way. Ultimately we access this knowledge through the quality of our relationships, and the personalized contexts we collectively create.
Many Nishnaabeg thinkers believe we are in the period of the Seventh Fire. It is the responsibility of the new people, the Oshkimaadiziig, to pick up the pieces of our lifeways, collectivize them and build a political and cultural renaissance and resurgence. It is also foretold that if this is done in a good way, it has the power to transform settler society generating political relationships based on the Indigenous principles of peace, justice, and righteousness as embodied in mino bimaadiziwin.
February 29, 2020
Small book, packed full of insights - particularly on resurgence of Indigenous Peoples!
The author references Haudenosaunee legal scholar Patricia Monture (another author I will have to look up) in making the argument that "self-determination and sovereignty begin at home. It begins with how we treat ourselves and our family members - how we make decision that honour the voices of all of our family members ... how we relate to human and non-human entities in a manner that embodies respect, responsibility, reciprocity and renewal. These relations then spiral outward to our communities and our nations" (p.144) This one quote captures beautifully the powerful impact of this writer as she describes the spiral teachings of Elders and the expansion of "living well" that begins with one's self, extends to family, community and then out into the world - beautiful!
I can't believe it has taken me this long to find and read this book (2011) ... I will definitely be seeking out anything else Leanne Betasamosake Simpson writes!
The author references Haudenosaunee legal scholar Patricia Monture (another author I will have to look up) in making the argument that "self-determination and sovereignty begin at home. It begins with how we treat ourselves and our family members - how we make decision that honour the voices of all of our family members ... how we relate to human and non-human entities in a manner that embodies respect, responsibility, reciprocity and renewal. These relations then spiral outward to our communities and our nations" (p.144) This one quote captures beautifully the powerful impact of this writer as she describes the spiral teachings of Elders and the expansion of "living well" that begins with one's self, extends to family, community and then out into the world - beautiful!
I can't believe it has taken me this long to find and read this book (2011) ... I will definitely be seeking out anything else Leanne Betasamosake Simpson writes!
March 20, 2021
A wonderfully thought-provoking book. Leanne Betasamosake Simpson is both a deeply creative thinker and a highly evocative writer. I deeply appreciate how much of herself she brings to this book -- and how the book is enriched immeasurably as a result.
Consider, as an example, this passage in which she draws parallels between the reciprocity of breastfeeding and how treaties between sovereign nations should work: "Nursing is ultimately about a relationship. Treaties are ultimately about a relationship. One is a relationship based on sharing between a mother and child and the other based on sharing between two sovereign nations. Breastfeeding benefits both the mother and the child in terms of health and in terms of their relationship to one another. And treaties must benefit both sovereign independent nations to be successful."
Brilliant and profound.
Consider, as an example, this passage in which she draws parallels between the reciprocity of breastfeeding and how treaties between sovereign nations should work: "Nursing is ultimately about a relationship. Treaties are ultimately about a relationship. One is a relationship based on sharing between a mother and child and the other based on sharing between two sovereign nations. Breastfeeding benefits both the mother and the child in terms of health and in terms of their relationship to one another. And treaties must benefit both sovereign independent nations to be successful."
Brilliant and profound.
December 22, 2023
This is a powerful little book which deals with Nishnaabeg people of Canada and their struggles to regain themselves from colonialism and western mores. I found it quite challenging to read, not just because of the copious footnotes, and trying to get my head around the unfamiliar words, but also because of the focus on reality tempered by vision, and the concepts of doing as little as possible to the environment rather than doing as much as we can be for it gets ruined.
There is much here to ruminate on and puzzle through, and indeed much to discuss in terms of how to live well, build on what others have done, and celebrate community as a way of life.
Well worth reading, to challenge my own western ideas and ideals.
There is much here to ruminate on and puzzle through, and indeed much to discuss in terms of how to live well, build on what others have done, and celebrate community as a way of life.
Well worth reading, to challenge my own western ideas and ideals.
January 2, 2023
This was a fantastic book. It was easy to read and understand, especially as someone who is always trying to learn and grow, as well as unlearn behaviours ingrained in me by living in Canadian society.
I am expanding my knowledge on how to be an ally and support our Indigenous nations and reading this was informative and highly interesting.
It also resonated with me as a young mom to look at my family circle and how I want to raise my son in this world on both a personal and societal level.
I am expanding my knowledge on how to be an ally and support our Indigenous nations and reading this was informative and highly interesting.
It also resonated with me as a young mom to look at my family circle and how I want to raise my son in this world on both a personal and societal level.
March 10, 2020
Read this for class. A pretty enlightening read for someone who doesn't know much about current Indigenous affairs in Canada. I agreed with some if not all of the points that Simpson made. On the whole it was well-written and did a fair job of not making the text too inaccessible. Unfortunately, that didn't stop me from being bored the whole time I was reading it. ;-; sorry freya my dude
August 10, 2025
This is a book one could come back to each time learning more about themselves and our traditional thinking on leadership, stewardship, community, and inner direction as well as explore and learn the Indigenous learnings, offerings, and teachings. I look forward to reaching out for this book as I move through my journey.
August 13, 2023
The only flaw to this book is that I wish the endnotes were footnotes instead; I would frequently lose my place when flipping back and forth, and this disrupted the follow of reading.
Otherwise, great book with lots of knowledge and reflection.
Otherwise, great book with lots of knowledge and reflection.
February 7, 2020
Excellent on so many levels.
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