The Strength of Tradition Empowers the Future

The Strength of Tradition, Empowers the Future Reflections by Tradition Bearers for Bio-Cultural Diversity

COPYRIGHT © 2020 The Strength of Tradition, Empowers the Future Reflections by Tradition Bearers for Bio-Cultural Diversity

BY SEVENTH GENERATION FUND FOR INDIGENOUS PEOPLES,INC. REPRODUCTION OR REPUBLICATION STRICTLY PROHIBITED WITHOUT PRIOR WRITTEN PERMISSION

Land Defenders & Water Protectors A program of Seventh Generation Fund for Indigenous Peoples that supports Indigenous grassroots organizations protecting Mother Earth’s natural systems and ability to nurture and sustain life.

Introduction

Since 1492 we have witnessed and survived a sickness that the Doctrine of Discovery brought to the western hemisphere and throughout other parts of the world. Monolithic regimes brought by colonialism justified the domination and objectification of Mother Earth. Through domination, control and brutality we have seen water, land, air, and species be exploited with little hesitation by statesanctioned private industries. Indigenous ways of understanding relationships to all human and non-human kinship have been undermined, silenced, and repressed in the last 500 years.

We are now witnessing International arenas such as the United Nations begin to amplify the voices of Indigenous Peoples in climate actions and conversations. A 2019 UN report found that although Indigenous Peoples only make up 5% of the global population, we protect 80% of Mother Earth’s Biodiversity. With that, we are also seeing more people are now advocating for private property owners and governments to give land back to Indigenous Peoples as a necessary step to addressing climate change and centuries of wrongdoings.

Table of contents 1 Introduction 2 Dr. Henrietta Mann 4 Brian Monongye 7 Lani Hotch 9 Edward Wemytewa 12 Duane Chili Yazzie 15 L Frank Manriquez 18 Michael Martin 21 Platform for Action 23 About Seventh Generation Fund

Seventh Generation Fund for Indigenous Peoples is dedicated to the self-determination and sovereignty of Native Nations. Since the inception of the organization, the board has always comprised of resilient Indigenous cultural bearers from throughout the Indigenous World. In 2016 with the support of the Christensen Fund, we launched our Tradition Bearers for Bio-Cultural Diversity Fellowship where we were able to recognize Individuals, elders and culturally anchored Indigenous Peoples who are strengthened by tradition and are empowering the future.

In this publication you will read submissions from a selection of our current board members alongside some of our Tradition Bearer for Bio-cultural Diversity Fellows from 2017, 2018, and 2019. We asked them to reflect and share on climate chaos, prophecy and rebalancing. As you read through this publication, we invite you to do the same.

Carlrey Arroyo (Yoeme, Xicanx) Seventh Generation Fund Program Coordinator, Land Defenders and Water Protectors

The cover art depicts a scene of "Seven giants who hold up the world" these beings help Creator and maintain balance by upholding the earth.

L. Frank Manriquez (Tongva, Acjachamen, Raramuri)

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Being a Good Ancestor DR. HENRIETTA MANN

Being a Good Ancestor Presented at Keeping the Homefires Burning Gathering Coeur d’Alene Nation, Worley, Idaho June 25, 2015 Battle of the Little Big Horn Anniversary, 1876

Dr. Henrietta Mann (Southern Cheyenne) Seventh Generation Fund Board Chairperson

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Native American education has been the focal point of her work for more than 50 years. In 1991, Rolling Stone Magazine named her as one of the ten leading professors in the nation. In 2016, Dr. Mann became one of the first two Native American educational scholars ever to be elected to membership in the National Academy of Education.

Henrietta also is sought out as a spiritual mentor and she has prayed at ceremonies ranging from Indigenous gatherings in New Zealand to Ground Zero.

At 16 she enrolled at Southwestern Oklahoma State University in Weatherford and earned her Bachelor of Arts in Education degree, later earning a Master of Arts degree from Oklahoma State University, and a Doctor of Philosophy degree from the University of New Mexico.

Our genesis marks the beginning of cultural development, which is in a constant state of becoming. As much as we would like to replicate exactly what once was, Indigenous People are reality-based. Would any of us want to have lived during the Wounded Knee Massacre, the twin massacres of Sand Creek and the Washita, or in California following heartless Gold Rush days?

Would any of us want to endure the Long Walk, the Trail of Tears, the walk back to the beloved northland, or the Fort Robinson breakout?

Without a doubt our ancestors would make the sacrifice again, because they wanted life for us.

They also possessed the knowledge from their creation stories which taught that they were to live out their days in a compassionate, peaceful, happy and plentiful world. One has to recognize the tremendous wealth of the ways of living we possessed then and still possess today.

Furthermore, one has to acknowledge the spirituality with which we have been blessed—sacred ways that are earth-born and earth-based. We are an extension of earth—this land that has given us life and which we in turn renew and revitalize through our respective ceremonies. We have deep and strong spiritual roots in this our motherland. We maintain our connection to our special prayer places and return time and again to make our offerings and sacrifices, sing our songs, renew our spirits, and to pray for the earth and all life.

Our spirituality is our greatest strength and resource. As such, we must honor and celebrate it with thanksgiving. Our prayer ways are durable in that they survived the relentless three-prong attack by the church, federal government, and education. Religious freedom, however, is a continuing quest, particularly in relation to sacred sites protection. Resource exploitation has no heart and is compromising the sanctity of earth, inasmuch as we currently are experiencing earth changes and its warming.

The Cheyenne initially could not comprehend Sweet Medicine’s prediction that the “earth would burn.” However, it is understandable today with warming of the earth, glacier melt, rising sea levels, and temperature extremes. All of the planet’s inhabitants face a challenging future in terms of earth’s destabilization and unpredictable weather patterns.

Indigenous world views recognized the necessity of a strong environmental ethic, which is characteristic of living in an interdependent, relational world. However, our ancestors’ environmental ethic has been negated, which has tremendous implications for all life. It requires sustained, courage in speaking for the earth and those who have been forgotten by the selfish and thoughtless ones, who are bringing us to the brink of ecological suicide.

What kind of future lies ahead for our children the most cherished of all that we are as Xamaavoestaneo’o, “the natural people of our beloved homelands?” Without the younger generations there would be no one to whom we could stand as an ancestor.

Children and youth, who represent our primary human resource, are clearly a valued asset. Asset building or nation building must develop programs that promote strong, respectful, and independent younger people, who are adaptable, positive, hopeful, and who can live in any environment as a good relative.

In this mutually interrelated world of ours, every person was given an identity, a purpose, a responsibility, and certain prescribed kinship obligations. We are taught to remember that people are more important that the accumulation of material wealth. We each have a responsibility, not just to others, but to the humble place that we each occupy in the circle of life.

In closing, it is our responsibility to pass down to our children and grandchildren the incredible ancestral treasure of traditional knowledge, specifically it’s philosophies, languages, spirituality, and environmental ethic. It is imperative to continue to build upon and honor our respective cultural knowledge. “Being a good ancestor” honors the gifts from the past and the hope of the future. Na nea-eše.

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A Time of Prophecy BRIAN MONONGYE

Brian is from the village of Mungapi, born from the Fire Clan. He is an artist, farmer and active community member. Brian has been actively engaged in issues affecting his homeland from water issues to mining issues.

Brian Monongye (Hopi) Seventh Generation Fund Board Vice Chair

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He has advocated for Indigenous Peoples' issues from the national to the international arenas.

Currently, Brian is the coordinator for the Native Youth Cultural Exchange, a community based project that helps develop and nurture young men as Native leaders.

Prophecy Rock

There are many versions here on Hopi for this message carved on sandstone near Oraibi Village. This version I share is what I learned from some elders. It varies from elder to elder and yet the message remains the same.

When the People arrived to this world, Massau, the owner of this world gave the People simple instructions. It was instructed that we live by the law of the corn. Massau possessed a planting stick, corn seeds, and gourd of water. It was instructed that if we are to live here, in the place we now know as Tuuwanasavi-Hopi Land, we must live as he does, simply. At that time the People agreed to abide with these instructions.

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Massau also foretold the People that in coming generations that we would have two paths ahead of us. As you can see the top line has many figures holding hands. On this path we see towards the end of this there are wavy lines and suddenly it stops. Many of these figures are widely shaped. These represent obesity as so many now have gotten lazy. It is said this represents the current path we are on now. We have forgotten the instructions from Massau which we had agreed to so long ago - to live by the simple life plan respecting corn.

You see the bottom line which has two round circles and a half circle. This path represents the instruction we should be living by. It is said there will be two big major worldly events to happen.

It has been said these two events have already occurred. The full circles mean that when those events occurred that we as humanity survived through it as a whole.

Going back to the top you see a line coming back down from the figures above. It is said to represent we still can make these changes. We can come back to the original instruction given to us. But if we decide to stay on the path above it’ll only bring an end to humanity. They says many things will happen to bring this path to an end.

Some say humanity will destroy itself from within. Meaning technology may destroy us or that nature will unleash her forces to bring about a swift end. If we can bring ourselves back to the bottom line you see that the line goes on and on. We also see the half shaped circle. It is said another major event will occur and only half of humanity will survive this. If you’ve been living by Massau instruction, you’ll survive what is to come. Perhaps what is even happening now.

You see the figure who is a stick figure. That is said to represent a healthy individual who has continued to live by Massau’s life plan. If we continue to live by these instructions the line never fades away. We will continue to live long and healthy lives into the future if we return back to these simple instructions. To live in balance and harmony with nature is to honor that commitment we were given long ago. This is the version of this prophecy that I have heard and remember to share with you here.

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We are stewards of the land, the air, and the water.

Our elders have told us this

LANI HOTCHÂ

Lani Hotch is a Tlingit woman who was born in the ancient village of Klukwan, Alaska where she remains living. She has lived all of her adult life trying to affect positive change in her community and strongly believes that restoring the cultural traditions of our ancestors is key to not only survive, but to thrive. As a tradition bearer in her community she has had to be resourceful and learn to cast a wide net at times to accomplish what is needed for her tribe/community.

Lani Hotch (Tlingit) 2019/20 Tradition Bearer for Bio-Cultural Diversity Fellow

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We are stewards of the land, the air, and the water. Our elders have told us this---not only in words but in the way they have lived and taught us to live. Our people have a proverb: “Haa xaséigoo xanu haa atxaayí,” which interpreted means “Our life is close to our food.” This proverb has meaning on so many different levels.

First, our health is largely determined by the foods we eat, and the best foods come right from our natural environment. Wild Salmon from untainted rivers, wild berries from the forest, seaweed plucked from rocky, pristine shores are some of the foods our people eat in southeast Alaska. We also grew up learning to help with harvesting and processing foods.

Second, harvesting and processing foods from nature is time consuming and takes up a substantial part of our life. As a small child I learned to pick berries and began to learn how to make traditional dry fish at first just hanging salmon strips on the wooden poles as my grandmother cut them. Then as a teenager I started cutting the salmon strips myself, and later as a young mother I began pressure processing both fresh pack and smoked salmon.

Third, all those subsistence skills are good to have, but an even greater lesson was learned----we all depend upon each other. We all work together to harvest our food from the land—Grandmother, Mom, Dad, Aunts, Uncles, Brothers, Sisters, cousins, in-law all doing their part to help, and all the while laughing, joking, telling stories. It drew us together and made us realize we are all in this together, and we could trust each other.

Finally, this proverb reveals to us that when you live close to the land, there is always an element of danger and that knowledge taught us to walk softly upon the land, to treat the salmon, the animals and plants that we so depend upon for our survival with respect. To respect means to never take more than what you need, always share with each other, and to give back by expressing your gratitude. “Shtoo gaa xát ditée,” is a Tlingit phrase that indicates a deep sense of gratitude for something.

When we express our deep gratitude, it is humbling and it helps us to live in a proper relationship with our creator, with each other, and with the land.

Attached is a photo of detail taken from my Berries on Sunshine Mountain Weaving.

The Berries weaving is done in appreciation of the wild berries we are blessed with.

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Re-defining the “Americas� where Indigenous Peoples would be Central at the Nations/States Government System

EDWARD WEMYTEWA

Edward Wemytewa is a member of the A:shiwi (Zuni Nation), a cultural linguist/artist, and the founder of the Idiwanan An Chawe Theater. The Idiwanan An Chawe Theater was founded by Edward in the mid 1990's as a means to create and present art dealing with contemporary issues facing the Zuni Tribe. As such Edward's plays evoke a sense of identity, dealing with education environment, and health issues that affect the community and convey information in a creative and enriching way. Edward also operates a non-profit called the Rock House Project Inc.

Edward Wemytewa (Zuni) 2017/18 Tradition Bearer for Bio-Cultural Diversity Fellow

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Dun’ehkwi:kwe, “One who sees ahead.”

DAILY REMINDER Your work is not done yet. Pace yourself. — Look, Listen, meditate.

Don’t get too tired, as you will need energy to sleep well throughout the night.

Free the spirit, sample different foods, even insects and corn fungus (Huitlacoche). “Dowa” – corn foods of the Ancestor Spirit.

ORIGINAL ARTWORK BY EDWARD WEMYTEWA

It was quite liberating to be in Mesoamerica in the summer of 2017. There were rolling hills of corn fields and beautiful people—Peoples of the land—tending to them. The landscape was a reminder of my agrarian homelands some fifty years ago. Mesoamerica was a journey of selfportrayal, coupled with a reckoning, a burden of the times bestowed on me by those whom befriended me.

One can learn to live again, to be on one’s given path. To live one’s life with purpose, to be a servant--a Water Protector, maybe; even when they are villainized in the Nations/States dominated by transcontinental pipelines, racist policies, and Christiandom beliefs systems.

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On August 2, a Tlaxcalteca historian/chronicler and I walked and talked for hours. “Una Sangre,” he said, “one blood.” He cautiously shared his perspective about his “Indigeneity.” “La Gente de Tlaxcala,” he said and intermittently paused during our conversation to illustrate his points on table napkins and/or loose note paper, drawings which I kept. He was describing how the Catholic (Kadolic) approached restructuring Indigenous (Nahuatl) oral tradition and symbolism, essentially the culture as a whole to accommodate the Kadolic church and State. He insisted that angels deciphered from Nahuatl pictographs of gods were modified to Kadolic saint angels. Little did he know about “Hawikuh” and the “Seven Cities of Gold,” which was my homeland in the present-day Southwest, United States. In 1540 was the first contact between my People—A:shiwi (Zuni)—and the Conquistadors, whom had the following of the Tlaxcalteca servants and church builders.

I was overwhelmed by the Catholic symbolism, even the ringing of church bells multiple times daily. It was a reminder of the churches, which took to central spaces in the village back home, and the proselytizing, which left doubt in our Indigenous minds about our Indigenous identity, never mind how that watered down the protection efforts of the cultural richness of the ancient landscapes. Yes, I couldn’t quite liberate the mind after all.

The continued marginalization of Indigenous Peoples explains the villainizing of International Indigenous Water Protectors, many of whom are either awaiting lengthy litigation, incarcerated or murdered, as in the case of Berta Caceras, for example. Is death [and rebirth] necessary (figuratively speaking) in order to re-define the Americas from the present racist ideology? –to create a system where Indigenous Peoples are welcomed at the table? Welcomed in their own homeland. Perhaps in order to Indigenize the Americas, the Indigenous Peoples shall decolonize first.

Decolonizing would be like sobering up from years of drunkenness, though. –Or, perhaps like what one singer/songwriter Bob Dylan described in his interview with the Rolling Stone magazine in 2012 as “transfiguration.” 1 He explains it as, “Transfiguration is what allows you to crawl out from under the chaos and fly above it. He continues, “It is what it is. I couldn’t go back and find Bobby in a million years….. He’s gone. He doesn’t exist.”

Some of us can relate to Bob Dylan because we, in our own chaos, found the will to live. –Or was it that some force salvaged our soul? Regardless, it was a second chance at life.

It has to be a collective “revelation,” the world, not earth, the human occupation needs to find its given path and begin to heal, fast.

I challenged the “status quo” in 2010. In an act of decolonizing, I refused a Catholic oath, which was the means of being sworn into my elected Zuni Tribal Council seat. The outcome was that I was removed by the other tribal council members whom had requested the Catholic oath. –And they weren’t practicing Catholics either! 2 Tribal leaders have been called to the floor at various forums. Victoria Tauli-Corpuz, Special Rapporteur on the Rights of Indigenous Peoples, was at the University of New Mexico, Alb., NM, in March 2017 for consultations. Before I presented to the Special Rapporteur, a Jemez Pueblo (Roger Fragua), spoke first. He posed a question to this effect, “Why do the Pueblos still pay allegiance to the catholic church when there was no one pointing a gun to their head?”

It is imperative that we, along with our allies push for UNDRIP laws to be interwoven in the Nations/States system and have Indigenous Peoples be central in resolving today’s lopsided political systems and re-define a meaningful Americas.3 1 The September 2012 Rolling Stone interview titled Bob Dylan Unleashed can be found online or on page 46 of the magazine. “Death and Rebirth,” is one of the article captions.

2 See link: EDWARD WEMYTEWA, Petitioners, v. HON. JOHN A. CHAPELA, CHIEF TRIBAL JUDGE, IN AND FOR ZUNI TRIBAL COURT, PUEBLO OF ZUNI. Respondent, SWTCA Case No. 12-001-ZTC 3 See link: Oglala Sioux Tribe March 10, 2020 Declaring a State of Emergency of Coronavirus Disease 2019 (COVID-19) on The Pine Ridge Reservation

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INDIGENOUS AND EARTH "We have no option but to find our way back to the true life path of our Indigenous values as set out in the Original Instructions, that is the most realistic and logical way to engage strategies to adequately address our collective Indigenous state of need."

Duane Chili Yazzie (Navajo) 2018/19 Tradition Bearer for Bio-Cultural Diversity Fellow

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DUANE CHILI YAZZIE

Chili recognizes that Indigenous Peoples are in a state of dire existence in this modern day resultant primarily from the deliberate and sustained colonialist program to change us into a people we are not; this has led to our challenging existence as a microcosm in a dominating society whose values remain foreign to us. Western concepts and processes have always been irrelevant and mostly inadequate to address our Indigenous concerns and needs.

"We have no option but to find our way back to the true life path of our Indigenous values as set out in the Original Instructions, that is the most realistic and logical way to engage strategies to adequately address our collective Indigenous state of need."

Five-fingered humankind, the four tribes of humanity were formed of the earth. As our bodies are originated of her, we properly regard her as our Earth Mother. We are born of her; we belong to her and she belongs to us, as a mother and child belong to each other. Her life is our life.

The four tribes were given guardianship of life’s foundational elements; the black tribe was given knowledge of water, the yellow tribe was given stewardship of the air, the white tribe was given guardianship of fire. The red tribe was given the responsibility to nurture and care for the earth.

The Creator is the core entity of all there is, he inhabits the vast expanse of his creation. His spirit embodies all and thus irrefutably permeates through the earth giving her life, a personage, her spiritual essence. Indigenous peoples know the physical and spiritual paradigms are inseparable, one cannot be complete without the other. This composition of the physical and spiritual is the foundation of all matter; there is an interconnectedness of all life. This understanding has been misunderstood and disrespected by Western thought, regardless, the Indigenous perspective has absolute validity as it is true to its origination. The Indigenous worldview is relevant, realistic, and comprehensive, moreso than that which is projected by European rooted society.

All the living depend on the earth for sustenance to enable our living. The greatest profound reality of individual persons is all that we partake of, for nourishment, consists of souls. Thus, a life of respect, gratitude and sincerity of purpose is paramount.

The earth was created of purity with a perfect equilibrium to balance all life systems. The balance of the equilibrium was to be maintained by a mutual sustaining between earth and all life. The earth engages the intricate and wonderous processes of life to maintain the life systems.

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At the dawn of our life, we were given Original Instructions on how we must live to have a happy life. These instructions included teachings on how we were to care for each other and the Earth Mother to maintain the equilibrium. These instructions hold the life knowledge of our intrinsic relationship to all life and they define our dignity, humility, honor, compassion, and courage.

All life forms at their creation were assigned roles and responsibilities for each to do our part to insure the continuance of life. We are instructed to maintain the reciprocity of respect and honor between the Earth and all her children in an essence of an innate natural awareness.

Non-human life has continuously sustained the reciprocity; humankind has failed with this instruction.

Western man’s incessant damage of the earth has caused the earth to be precariously out of balance. The exploitation perpetrated upon our Earth Mother for profit is prescribed by the strategies that are perceived through the Western frame of thought wherein, materiality predominates spirituality. This perspective functions primarily within the physical dimension, it is a deductive process that derives from Western man’s attempt to dichotomize the physical and spiritual dimensions of life; thus, the Western frame of thought has an incomplete foundation.

The contention of Western man is the body of earth and her elements are inanimate, spiritless; thus, are to be wantonly exploited. This exploitation requires intervention by those who will voice her despair and anguish. The children of earth with good hearts are responsible and compelled to voice this intervention.

In 2006, the late modern-day theorist, Stephan Hawking predicted that this planet has only 100 years left, he surmised the cause of this demise will be climate change, virulent disease, and the nuclear threat. This dire prediction suggests that only five generations of humanity have a future. As if in keeping with the Hawking prediction, the life of earth is waning, as evidenced by the decimation of species and biosystems. This killing of life is instigated in large measure by the merciless efforts by some governments and the extractive industry to exacerbate the exploitation, accelerating the realization of the predicted demise.

These realities cumulatively make for the greatest dilemma faced by today’s humankind; should we continue destroying the planet or save the earth. Our greatest concern must be to protect the life of earth for humankind to live beyond the predicted time of demise. Our common ground is our concern for the future of our grandchildren and future generations. Indigenous peoples have crucial answers that will help humanity survive this great dilemma, the world must listen. ©chiliyazzie

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TRUE TO EARTH Wandering, hunting, living, loving life, we were once free.

One breath with the stars and earth, all that we could see.

Living life of simple harmony, being who we supposed to be.

With blessed ways, values and songs, we knew who to be.

Columbus came stumbling unleashing euro colonist attack.

Conquistador enslaved the people for God, Gold and Glory, Mexican stole our women and children, we hit them back.

Eons old paleface war on Tribal peoples is our painful story.

We persevere as second-class citizens on our own lands, Struggling to exist in two worlds, we live a life of austerity.

We are woven into a tapestry of cultures in an enchanted land, We are artists, leaders, skilled workers seeking our prosperity.

We guard our human dignity, our spirituality, our tribal ways, Fighting for racial equity to be who the Creator made us to be.

Our resilience, our dreams and vision will bring us stronger days.

With children in fold, the justice we seek is our flight to be free.

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The Fiercely Thriving Native has Arrived

L. FRANK MANRIQUEZ

L. Frank Manriquez is a Tongva and Acjachemen culture bearer. Her passion for the last 40 years has been to reclaim and revitalize traditional knowledge for not only her people, but for the vast network of California tribal peoples. Her work serves the large Native community by helping to empower its leaders, dreaming up creative ways to engage youth, fostering collaborations, and above all— finding innovative ways to bring culture back to life.

L.Frank has also been the MC of Bay Area American Indian Two-Spirit Pow Wow for the last 7 years.

L. Frank Manriquez (Tongva, Acjachemen, Raramuri) 2018/19 Tradition Bearer for Bio-Cultural Diversity Fellow

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The Good Mind

Michael Martin (Onondaga) 2019/20 Tradition Bearer for Bio-Cultural Diversity Fellow

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MICHAEL MARTIN

Michael is a new Faithkeeper of the Beaver Clan of the Onondaga from the Six Nations of the Grand River territory in Southern Ontario, but was born and raised in Buffalo, New York.

He is the Executive Director of Native American Community Services, based in Buffalo, with additional offices in Niagara Falls and Lockport, NY. His life work is to help his people better understand and live with what they call Good Minds.

As Haudenosaunee people (Seneca, Cayuga, Onondaga, Oneida, Mohawk and Tuscarora), our traditional teachings of the Good Mind go all the way back to our original instructions in how we are supposed to be as humans - to appreciate and live in gratitude for all the gifts of creation, as a path to create ska:noh – peace and well-being for all.

Peace can be described as living in balance and harmony within ourselves, with each other, and with all of the natural world.

One of those original instructions is to express our gratitude and we were given ceremonies and a Thanksgiving address, that we are taught to recite daily and when we gather as people, to help ground us in perspectives of gratitude and abundance. The address takes us through the gifts of creation that we need to live on this planet. Not just us, but all life. We first give thanks to the people, our fellow humans. We greet and give thanks to the waters and we can’t live without water. Water is life. Wherever there is water, life thrives. We could only go so long without water and we start to get dehydrated, a little longer and we die. They are searching the vastness of the universe looking for another planet that has water on it, that can support life as we know it, and they haven’t found it yet. It shows how precious a gift it is.

We give greetings and thanks to the plant world, in particular the food plants – those we use to nourish our bodies, and the medicine plants – those we use to bring us back to balance. We give thanks to the trees and again without the plants and trees turning the CO2 we expel back into oxygen for us, we can’t live on this planet.

We give thanks to the animal world for being messengers and for sacrificing their bodies for us.

We give thanks to the four winds, our Grandfathers the Thunders, our Grandmother the moon, our eldest brother the sun, all relationships established in our creation story.

For all these gifts, we give our greetings and thanks so that they know we appreciate that they keep doing the duties given to them at the time of creation. By doing so, they allow us to live healthy and well in this world we share with them. However, it also reminds us of our responsibilities back to them. The Good Mind doesn’t just lead our thoughts and attitudes, but is also supposed impact our actions and behaviors, that’s why indigenous peoples around the world rise up to protect waters from pipelines and trees from being clear cut, and animals close to extinction –because we understand and appreciate the fragile gifts they are to our very own wellbeing.

We are part of the same system. Our responsibilities are to use our good minds in all we do and we express that appreciation for all the things we want to continue. As Haudenosaunee we feel we have a benevolent creator, one who intends us to be healthy and well, as long as we keep following these original instructions.

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This leads to the foundation of our Good Minds and this gratitude is reaffirmed through our annual ceremonial cycle where throughout the year we gather to express our thanks for the various important elements of the seasonal cycle continuing their original duties so that we can live a healthy and good life.

Our appreciation leads to respect and honor of these gifts. This is reflected when picking medicines because as we go to collect, we don’t pick the first one we see, we offer that first one some traditional tobacco and words of gratitude that it is still there doing its’ job, and we go on and pick others present, and only what we need, never in excess. Now compare and contrast someone else without that respect and honor, they will go in and pick the first one they see and if it was the only one left, now it could be lost forever.

Humans all have the same needs, no matter where they live on this planet – water, food, shelter, a sense of safety and belonging, and to be feel valued and loved. We all smile in the same language.

So, it makes sense, that we should all work together to get our collective needs met. However, we are not as much as we need to. When our people were losing sight of our original instructions, we were sent a messenger, a Peacemaker, who unified our confederacy under the principles of the Great Law of Peace, which are Peace, Power, and Righteousness. Peace again being balance and harmony within ourselves, with each other, and with all of the natural world. Power though is not how it is often viewed today, as control of over another or something, but this was the power of the collective, the power in Unity.

The way the Peacemaker demonstrated that concept was as he went to unite our villages, he would pick the strongest warrior at each one and give him an arrow and ask him to break it. With little effort the warrior was able to do so. Then, he bundled five arrows together, to signify our original five nations coming together, and gave it to that same warrior and asked him to break it, and he couldn’t.

This simple act demonstrated that we are stronger together than we are apart. Finally, Righteousness is really our Good Mindedness. Although these principles are often said as Peace, Power, and Righteousness, the better way is to say it starts with our Good Mindedness, which is a personal power and helps us to achieve the collective power, which then leads to peace.

We need to understand the significance of our original instructions. The Good Mind teachings are universal. As humans, we all got the same original instructions, but some got away from them and stopped practicing them. The Good Mind is a discipline. We need to wake up the world to their original instructions and the power of unity. Our individual Good Minds are like a drop of water, when you see it hit the ground up close, you see it make an impact and a little vibration into the earth, or when you see a drop hit a body of water, you see it’s ripple effect. However, if we pull all our good minds together, it’s like making a body of water out of our collective good minds and when we move in a common direction, we become a powerful force of change. Just like the waters that carved out the Grand Canyon or those that carved out Niagara Falls.

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The Seventh Generation Fund is committed to Re-Indigenization: The active and dynamic process of recovering traditional relationships to Land, Community, Culture, and Spirit for self-determination, collective liberation and to restore balance.

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Thank you to our contributors Cover Art: L. Frank Manriquez (Tongva, Acjachemen, Raramuri) Design and Layout: Eli Bargas (Ohlone, Apache, Yoeme, Cheyenne, Xicano) Special Projects Writing: Carlrey Arroyo (Yoeme, Xicanx) Program Coordinator, Land Defenders and Water Protectors Editing: Heather Freitas (Lusitanian descent) Advancement Manager Stephan Cheney (Lakota) Executive Manager Tia Oros Peters (Zuni) Chief Executive Officer

Thank you for your continued support The Christensen Fund The Cedar Tree Foundation Common Stream Robert Wood Johnson Foundation

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