James Wilson returning the first salmon to the sea

In Chapter two of the “The Gift” Hyde writes about how the benefits which arise from a gift must remain gifts in themselves if the gift’s power is to continue. He looks at the increase of gifts in three ways: natural, spiritual and social.

Honouring gifts from the natural world, such as in the First Salmon Ceremony practiced by the coastal First Nations here on the west coast depend our relationship with the natural world, and place us in a position of recipient of natural bounty. To treat this bounty as anything other than a gift endangers its long term sustainability

Gifts of the spirit increase beyond the life of the gift’s embodiment. It is the gift’s life that endures beyond the actual embodiment of the gift; a spirit of generosity.

The social increase of gifts happen when the circulation of gifts creates community out of individual expressions of goodwill. Blogging is a little like this. So is the community that has formed around people who have been given a copy of the “The Gift!”

Here is another interesting quote from “The Gift” which extends the ideas about what happens when gifts move:

Sending our own gifts out into a circle and receiving their return from another source is essentially a very good working definition of “community building.”

At the Giving Conference in Chicago, Susan Kerr turned me on to “The Gift: Imagination and the Erotic Life of Property” by Lewis Hyde. Despite the fact that it is now out of print, it seems that lots of people at the conference knew this book (Phil Cubeta: “This is one of my favourite books of all time!”) Jill Perkins (no blog yet — wait until she moves to London) gave me her copy, which had been languishing in a box since her undergraduate days, the relic of an arts course that simply got in the way of her opening up a new branch of quantum chromodynamics (but, boy, that’s a whole other story).

At any rate, this is an amazing book, divided into two parts. The first part outlines a theory of gifts and the second part looks at the poetry of Walt Whitman and Ezra Pound as an aesthetic of gift.

I’m reading this book fairly closely, and I’ll post chunks from it as we go along. The first chapter, called “Some Food We Could Not Eat” posits the theory that gifts are always used, consumed or eaten and that in this consumption of the gift, the spirit of the thing is what circulates. When gifts are used, they are not used up but they become more abundant. Gifts which are converted to capital die as gifts, and the spirit that has circulated with them dies as well.

But when gifts are continuously in motion, especially within a society that has a gift economy, marvelous things happen:

More to come.

PS..I meant to also point to the proceedings from Susan’s session at the conference, where the book and I made our formal introduction

Back from Chicago and about to head north for a bit to rest and read and play with the kids.

Talk amongst yourselves for a moment.

I am fond of blogging about the teachings I receive from Elders and the wise people in my life. Putting them here in this space gives them a kind of public life and memory that they wouldn’t otherwise have.

Over this weekend at the giving conference I was privileged to meet Debbie Gleason. Debbie brought something absolutely essential to the my experience of the conference. She talked about love. Pure love, the love that connects a mother to a daughter in a myriad of unspoken and intuitive ways, that constructs a language of shared understanding. In the midst of all the talk about projects, ideas and politics, Debbie reminded me constantly about that which moves true gifts through a community: that they be given and received with love.

Debbie also had me rolling on the floor with an invocation of the above cartoon of Hipshot Percussion riding out into the desert, past the crowded churches to say his own hello to “The Boss.” Like Hipshot, she lives outside of convention, but connects with the divine anyway!

Debbie calls herself a “Foolosopher Queen” and I’d invite you to cruise over to her small but entrancing hand rolled blog to continue reading the story of a life that begins:

All I can say is thank god I figured out that there was a lot going on behind the veneer. In there is a woman who teaches in the truest tradition of the Elder: from her own experience and truth and the wisdom of a life lived as a poem.

Talking with Phil Cubeta and AKMA this morning about enforcing the moral claims that support the resources that support local action.

The dark side of community organizing, decentralization and local action is that those who are aggregating resources are hoping that this trend continues, in order to keep energy focused at the local level and money flowing to the centre. Releasing these resources to support meaningful change, including stuff like building infrastructure in First nations communities.

In First Nations, there are actually a number of tools that help to express power and enforce claims. Access to litigation, treaty negotiation, self-government and other tools give First Nations communities leverage, but what remains unenforced is the moral claim. This is a deliberate bait and switch. It is easier to implement a political and legal claim because the tools are there. Enforcing the moral claim is more difficult. It relies on inspiring hearts across the divisions that cleave apart Canadian society.

The tool to enforce the moral obligation, to redefine of “right,” is poetry.

See also, Ernesto Cardenal, Martin Luther King, Vaclav Havel and others who wrote or spoke their truth in a way so compelling that it transcended the carefully constructed segmentation of societies.