by Jayal Chung
Over the years, through participation in a few sweatlodges, ceremonies, and in paying attention, I have learned about the practice of offering semma (tobacco). It has been foundational to my sense of being grounded, my connection, and understanding my relationship to this land as my birthplace in Thunder Bay on Fort William First Nation Robinson-Superior Treaty territory as a Chinese Canadian woman. It is being in friendships, and connecting with resilient Indigenous women who have shared generously with me that I witness and find so much healing and community with.
I have learned to set down semma or give it as an offering to say meegwetch, especially when loved ones?? or something feels hard in the community. I offer it when traveling or when I’ve returned, for myself or for others. I ask questions, I ask for guidance when especially when I do community-based work around sexual violence, like campaigns such as Take Back The Night. I remember once, Helen Pelletier put it so clearly, “Tobacco connects you”. From medicine walks and being in ceremony with Jazmin Romaniuk and with folks participating in Walking With Our Sisters, I feel a tremendous sense of community and connection. There is exciting momentum for Stephanie, Helen, and Jazmin. Their personal growth since the time that I have met them is profound, seen and felt, and physically tangible in the healing work they do and what they share in creating community.
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 (anemki wajiw) to give us bannock and tea. In class, we discussed some initial thoughts as a class when it came to approaching the sugar bush and I shared that my question is: “How can I prepare?” “What are my responsibilities?”
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 the space I would take as for most students, this was their first experience in the sugar bush and I have a connection with Stephanie and Damien prior to this class.
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 opportunity to learn, practice and acquire ongoing knowledge and sap is medicine.
Through individual and collective effort, the work of chopping, collecting dead wood, values, teachings, stories and ziiwaagmide— sweet brown syrup is possible and is shared. It is undeniably good, as Damien said. This was the starting point for him—its goodness.
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, protocol would one go through when it came to mining or fishing as examples.
In this moment, as he drew – I could sense in an unexplainable way what he was referencing. e.g. drawing information from the land, the wisdom of ancestors, from clan, from Aadzookuazag sacred stories, from Confederacy, Creation and observing natural laws versus hunting and fishing regulations which would start with regulatory assessment, consultation, land, education training, sector agreement/direction, ministry of mines, Parliamentary province of Ontario section 92 constitution jurisdiction and the Canadian state.
There are dimensions beyond the page and the economical system that is different from the Anishnaabe way of governance. Competition doesn’t work. Being present is paramount to relationships and requires work and commitment. Values and intentional decisions matter.
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, mino bimaadziwin. Living a good life.
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?
Jayal Chung is a queer and Chinese woman, born and raised in Thunder Bay, ON. A self-taught visual and spoken word artist, she is passionate about arts, community organizing and community building, advocacy, making zines, and co-hosting Queer Radio Hour on CILU 102.7 FM.