In Thunder Bay on the Fort William reserve there is a distinct volcanic remanant called Mount McKay in English but Animikii-wajiw in Anishnaabemowin. Animikii-wajiw means “thunder mountain” so named because a thunderbird once landed there, ampong other things.
My mood has changed markedly after the work we did today working with Ojibway leaders and Elders from around the north shore of Lake Superior and parts further north and west of here on traditional governance and the assertion of Aboriginal rights and title. This is timely stuff given the historic proposed legislation that will be coming before the BC Legislature soon. There is good news on the Aboriginal title front and it can all lead to good things for First Nations – not without challenge and much effort mind you – but things are looking optimistic on the legal front in a way that is truly unprecedented.
At any rate, our work here is about exploring the meaning and practical implications of all of this stuff, introducing people to a powerful political and legal strategy that has been developed by the National Centre for First Nations Governance, and thinking about what it takes to do this hard work. Today there were three great little teachings that came my way as a result of discussing traditional leadership.
Teaching one came from Nancy Jones one of the Elders who gave us small blankets with a medicine wheel design based on a vision that she had about unity, leadership and healing. One of the great teachings in this medicine wheel was about the north, the direction from which winter weather and wind comes. We laboured here through a blizzard today, waiting for an hour until whoever was coming was going to show up, and working small processes with diminished numbers. But the Elder gave the teaching that essentially the weather teaches us that “whatever happens is the only thing that could have” and that the chaordic path is an inherent part of leadership: you can never really be in control.
The second teaching was from Ralph Johnson. I asked him about the Ojibway word “ogiimaw” which is often translated as “chief” or “boss.” I asked Ralph what he thought the word must have meant before contact, when the concept of “chief” was basically unknown. He said that word relates to the word ogiimatik which is the poplar tree, the tree that is considered the kindest of trees. Poplars are gentle, flexible, quiet and kind and are also good medicine. He said this idea of kindness is what is under the word “ogiimaw” and that influencing people through kindness is the kind of leadership that the word implies. This is very different from the kinds of leadership implied by the word “chief” which is a title now won by competition in a band election, a process that seems to engineer kindness right out of the equation. This is a great legacy of colonization – the lowering of kindness from a high leadership art to a naive sentimentality.
Ralph also gave me one more little teaching that rocked me. He told me that the word I had always understood as “all my relations” – dineamaaganik – actually means “belonging to everything.” Seems like a small change in translation, until another Elder, Marie Allen chimed in and said that the problem with leadership these days was the way ideas like “all my relations” activated the ego. The difference between “all my relations” and “belonging to everything” is the difference between the ego and the egoless I think. This is what Ralph was trying to tell me. That the centre of the universe is not me, and things are not all related to me, rather I belong to everything. Marie and I took a moment to express amazement at the way the earth used us to channel life in a particular shape for a short period of time. We come from her, we return to her, and in the interim we do our work upon her.
So tomorrow, with this platform of reverance firmly established, we return to work with young and emerging leaders in Open Space.
Not so lonely here after all is it?
Work-In-Progress, is the new blog of Open Space Technology creator Harrison Owen. It’s taken many years, but I’m happy to see him in the blogoshpere. Harrison has always been generous about sharing his writing and his thoughts and of course, the process he created, and this is a nice extension of that spirit.
On my way to Regina to work with the Urban Aboriginal Strategy steering committee there. We’re running an Open Space for the community on Saturday preceded by a community development/hosting training on Friday. Still designing the training and using the basic structure of covering invitation, hosting and convergence/action/decision making. Can anyone suggest exercises that might be useful in the context of a day long training to explore skills around these three areas? I’m interested in trying new things to teach the importance of these areas of attention.
I’m looking forward to our Open Space. I was in Regina a year ago, when the windchill was -55 and we were talking about how people survived these temperatures on the prairies 400 years ago. If you were not a part of the group, you were dead. So depending on relationship and getting to a fire was a life or death situation. Amazing how easy it is to forget that when so many of our basic needs are covered.
John Engle writes about some of the work done by his colleagues in Haiti where last year 48 school hosted Open Space meetings to bring teachers and parents together.
In partnership with Concern Worldwide, our colleagues did open space meetings in 48 schools during the last two months. These meetings were organized so that parents could talk with teachers, which is very counterculture, about education of the students. It was an effort to integrate parents into the life of their children’s school and to help them in the critical role they play in their children’s formation. It was an opportunity to acknowledge and honor the parents as key stakeholders.
Virtually no schools in Haiti are free. Teachers are poorly paid and schools operate on shoestring budgets and are forced to close if fees are not paid. Often, parents failing to pay their children’s school fees, which is very common, is more about feeling alienated by teachers and principal than it is about economic hardship.
Of the 48 schools, 29 are in remote areas. 19 are in a very poor neighborhood in Port au Prince, historically known for violence. There were more than 3,000 participants in all during the last two months. More than 12,000 children go to these schools. Thus far, the outcomes of these meetings are extremely positive. Some of the stories like parents feeling heard and paying past due fees on the spot are quite powerful.
I can see doing the same thing in Prince George around the establishment of the Aboriginal choice school.
Back in June, I hosted the Open Space part of a conference on reconciliation policy and practice co-sponsored by Queens University, the First Nations Technical Institute and the Truth and Reconciliation Commission. The harvest from that gathering is now online as an article about the event in Canadian Government Executive Magazine
It makes for some interesting reading.