Governance
Biigtigong Nishnaabeg has moved from the Indian Act Elections to the First Nations Election Act. In the future, within the land claim process, we will be moving to a custom code election process.. In the Land Claim we have 3 parts. 1- Compensation for loss of use. 2- Land return. 3- And part D which will involve jurisdiction over our territory and Governance.
As the land claim will not be resolved for some time we will stay within the FNEA for the short term. In the meantime we will develop our future governance system. Developed and ratified by Biigtigong. Not some outside Colonial Entity..
What our Custom Code Governance system will look like is being discussed and will include input from the people as it progresses. One of the things we discussed is how the Clan system can be used and how the Elders Council and Youth Council can be involved. Should council members be elected by and represent by their Clan members ? Those are the kinds of questions and systems we are discussing. We also want to look at multiple tiers of Governance so that there are safety nets in the process. It is a work in progress.
One of the most important aspects of good governance is the separation of the political and administrative responsibilities; something I have always advocated for. Over the years, our members, leaders, and staff, have worked together to build our community systems under which we operate. We have set up various mechanisms, policies, structures, and other systems, to help us achieve our vision and goals with accountability and success. We are committed to building upon the work done before us and constantly searching for improvements.
Governance is not static; it needs to evolve and change, constantly responding to the changing internal and external environment and the needs of Biigtigong. Although our current governance system is based on colonial law (Indian Act) and is being imposed upon us, we have thrived because of our belief in our right to self-determination – our ability and responsibility to manage our own affairs. It is this belief that guides our work.
Governance and Aboriginal Title:
We are at a very exciting and crucial time in our history. We must begin preparing for the future implementation of the outcomes resulting from our Aboriginal Title Claim. Our claim provides us with a real alternative to the colonial based imposed system under the Indian Act. This will require us to rethink our ideas on how we govern and re-imagine new ways to meet our needs and those of the generations to follow us. Our new governance systems will truly be reflective of Biigtigong – our values, our traditions, our philosophy and everything that makes us who we are. Together, as a collective, we will create new systems that ultimately honour our ancestors and allow the generations that follow to flourish and thrive.
It is very well documented in the academic literature and within the knowledge of our oral tradition, that we were a self-determining and self-governing Nation. We had our own ways to determine our leadership, membership, economies, governance, justice, territory, kinship, and every aspect of life. Our traditional systems worked because they were ours – they came from us and were reflective of who we were – Nishnaabeg. Colonialism has significantly changed this.
However, we are continuously working on reclamation and revitalization of our traditional ways. One of the areas that we have been working on is the gathering of knowledge and information on our traditional Nishnaabe governance systems. We are involved in academic research, utilizing cultural anthropologists, genealogists, ethnographic and other researchers, to assist us gathering historic information. Additionally, we are reviewing all our historic and recent documentation from our elders and members. We will continue to gather information directly from our members.
Some of the areas we are currently exploring are:
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The practices and values from our relationship with the land.
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Leadership models and leadership selection.
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Citizenship and membership.
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Decision-making models.
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Justice and Restorative practices.
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Rights and Responsibilities, Individual, Family and Collective.
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Family and Clan Systems.
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Kinship Relationships.
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Biigtigong Genealogy.
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Rites of Passage & human development wellness models.
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Collection of stories and local oral history.
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Biigtigong Nishnaabemwin (our language from this place).
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Biigtigong Aadsookaanan (our mythology/sacred stories).
Throughout the coming winter, we will be facilitating a variety of events to engage the community in helping to develop and design our new governance systems. As a community, we will decide what things will be done in the old ways or new ways or a hybrid model. But most importantly we will develop a system that has legitimacy and is a cultural match because it will be created by the people. Good governance is impossible without the people. This is where it all begins.
One of the things I want to clarify is that issue of the title of " Chief." When I first started as Chief in 2013 one of the first things I did was take down the nameplate from my door that was previously there for years. I also put away the head dress as I did not think it was appropriate for Nishnaabeg. We need to find a suitable head dress following Nishnaabeg traditions. So far no one has been able to tell me what is suitable. I do not like the title Chief and I had asked that elders and speakers try to come up with a name that would be suitable. So far no one has given me any suggestions so the nameplate on my office door remains empty. Xavier Thompson and I had many discussions about this as he felt the same way. I also have asked fellow "Chiefs" not to call me "Giimaa" but this still persists. Anyone who knows me, knows that I am NOT a top down leader and that I work with employees, managers and council. For any one to suggest otherwise is foolish and misleading.
