by Jayal Chung
Over the years, through participation in a few
I have learned to set down
These relationships, the stories, my memories and reflections layered upon each other in my mind’s eye, fully before me as I joined classmates in the Indigenous Governance and Leadership class to visit the sugar bush in April.
To give us context for our visit to the sugar bush, Damien Lee came to speak to our class. He disclosed that he was adopted and claimed by the community of Fort William First Nation and acknowledged his whiteness, giving us as students the opportunity to accept what he was sharing with us as bullshit or a perspective to work from. Stephanie MacLaurin was our guide, as we stepped gently along sticky snow to arrive and be part of the sugar bush process. Before this, Damien’s mother met up with us at the top of the mountain (
This is a question I keep returning to, beyond the classroom. I think about it when consultations with stakeholder groups of people are discussed in media. As Damien highlighted, Europeans believed that Anishnaabe people had no laws, no governance. Anishnaabe have been seen as ‘inferior’ and ‘savages’. Christians themselves broadly viewed that their mission was to save.
This past year, I thought about my responsibilities as a student and
With Damien, our class openly discussed how we approach the sugar bush and he offered us history, theory and a perspective to really help us understand the sugar bush as a form of governance. I reflected on our class discussion, my intentions with taking this class, and my friendship with Stephanie and reminded myself that if I make mistakes, I would hold myself accountable. I brought a tobacco offering; Stephanie shared about the mother tree that is wrapped in cloths of different colours, which ceremony took place for the tree and trees being tapped. She showed us how to tap and the collecting process. I allowed myself to be present, and I appreciated the morning as it unfolded.
‘The Land Is Ceremony’—Erin Marie Konsmo, Native Youth Sexual Health Network. This quote sums it up for me. The land tells us stories. The maple trees, as Damien and Stephanie share, tell us when they are ready and show us; there is natural law if we acknowledge it. Leanne Simpson references Basil Johnston and windigo stories to talk about hunger for natural resources and over-exploitation. With the sugar bush, it’s so amazing to see that this is a grassroots, community-driven initiative. Leanne Simpson captures this when she says that the “real gift was in the making, and that without love, making just wasn’t possible”. Resurgence.
This year, visiting the sugar bush felt even sweeter. I see the women and two-spirit teachings and leadership. I hear about and see how collective is growing, how the process is in making mistakes, owning up but giving yourself kindness, how skills-sharing is constantly happening and how dedicated and caring people are and all the gifts of the sugar bush within, and beyond it. With leadership, as Damien shared—its’ an emergent style. No one person is the leader. Each person has
Through individual and collective effort, the work of chopping, collecting dead wood, values, teachings, stories and
It felt really peaceful, relaxing and good to go to the sugar bush as a class. For me, I had visited prior with invitation from Damien Lee to assist him in collecting. I also visited during the boiling process, on a few occasions. For example, one time I remember Ash had taken two fat Canadian geese and he started to process the geese by taking feathers, scraping the skin, revealing the roughness and roasting a bit. I heard stories about Ryan and Stephanie hunting geese and then folks with knowledge of roasting, sharing that in very organic way. I also recall from Damien’s blog Zoongde where you can find his writing piece titled “Indian in a Jar” on settler colonialism and about boundaries being broken between an instructor, Damien and Gail who had been working hard in the initial stages to revitalize the sugar bush and sap production for future generations.
As Damien makes the point, writing sugar bush as just culture negates the leadership and governance of what I observed, participated and experienced over the two years. Damien sharing his framework was a powerful moment that I felt in my body. Treaty constitutionalism: he drew a diagram and posed what kind of permissions, process,
There are dimensions beyond the page and the
What is a community? How did I come to feel so connected and why did I take this course? Some of the answers came through as I read Chapter 4 of Leanne Simpson’s Dancing on Our Turtle’s Back. I think I will start with learning the ‘nish word,
How do we do things in a good way?
How do we take up more space?
How is sugar bush source of governance?
I have shared my reflections, observations and personal experience at this time. I feel like through creative process like making art with other people I will learn next, Chibimoodaywin – spiritual visioning. Leanne Simpson highlighted Nishnaabeg mobilization. What part can I play in reconciliation? What individual commitment and actions going forward can I step into even though I might mistakes? What vision can I tap into?