A Métis Approach for Beyond Democracy: Otipemisiwak (Selves-Governing),Wâhkôhtowin (all Related),and Manito (Good Vibe) (OWM)

Abstract

The purpose of the article is to address the decline of democracy in adult education that was identified in the 2021 UNESCO report. Embedding an Indigenous perspective into the adult education curriculum is suggested for a reconstruction of democracy. The Métis perspective aligns with Western intrinsic motivational philosophy as well as traditional and new adult educational approaches, but it goes beyond these by a communal non-anthropocentric governance: otipemisiwak (selves-governing), wâhkôhtowin (all related), and manito (good vibe) (OWM). I will also introduce ways this perspective has been applied into the curriculum.

Keywords

otipemisiwak wâhkôhtowin manito non-anthropocentric

“I believe by developing a non-anthropocentric view homo sapiens will become more respectful towards the animate and inanimate and become more civil.”

Adult education provides space for marginalized voices to be heard (Freire, 1970) and for disorienting dilemmas (Mezirow, 1997). Moreover, ‘democratic backsliding’ has been identified in an UNESCO report (UNESCO, 2021, p. 3) as well, found in the results of the 2019 Global Report on Adult Learning and Education (GRADE) 4 survey was that ‘progress in access to vocational and technical…literacy and numeracy [has improved] but concerning equity, peace and global citizenship [there was] little change’ (UNESCO, 2019, p. 174). Therefore, I put forth embedding a non-anthropocentric democracy grounded in Métis principles that is not only for the people rule, but for beyond. The Métis, who are Indigenous peoples of Canada, are descendants from the union of European fur traders and First Nation’s women of the 18th century. These principles took form as a conceptual framework that weaves grounded Western philosophy with the worldview of the marginalized Métis: otipemisiwak (selves-governing), wâhkôhtowin (all related), and manito (good vibe) (OWM) (Jarvis, 2017, 2019, 2021).

I will show how embedding OWM (Jarvis, 2017, 2019, 2021) into the curriculum will develop a non-anthropocentric democracy in the above mentioned disciplines that showed improved access to programs, but democratic backsliding. A multifaceted innovation in practice that I propose for this embedding is a cutting-edge free-writing teaching and learning practice that not only reflects ‘symbolic models and images which are selected on the basis of past experience and projected onto sensory stimuli frequently via metaphors’ (Mezirow, 1994, p. 223), but also connects with an Indigenous Métissage application (Donald, 2009, 2012) and with the local Indigenous language, which offers a breeding ground for transformation and an improved democratic society that is socially and environmentally competent. Métissage is an Indigenous way of knowing that employs finding meaning, using analogy and recognizing relationships to a place.

Literature Review

An adult education perspective maintains that learning is about change; change is about transformation; transformation is about critical theory; critical theory is about the theory of communicative competence; and communicative competence is the practice of democracy (Freire, 1970; Habermas, 1985; Mezirow, 1991, 1997, 2003, 2008). Communicative competence allowed for ideas such as spirituality (Tisdell, 2008), including pantheist perspectives (McDonald, 2002), and narrative learning, including storytelling, in adult education (Rossiter & Clark, 2007; Taber et al., 2017), which all include elements of meaning and metaphor (Mezirow, 1990, 1994). Jarvis (2017, 2019, 2021) explores a conceptual framework that draws on these perspectives by contributing a non-anthropocentric democracy via a Métis approach to the democratic process of dialogue.

Conceptual Framework

Otipemisiwak, which is a plural form of ‘otipeyimisiw’ (Online Cree Dictionary, n.d.) was the name given to the Métis by the Nehiyaw (aka Cree – the colonial given name) and the Supreme Court of Canada (SCC R. V. Powley, Para 10 (3), 2003). Because they were not living on reservations and were working on contract for the Hudson Bay Company, this brought on their freeman, own boss, selves-governing and upholding a collective stewardship way of life (Devine, 2004; Ghostkeeper, 1995). In addition, wâhkôhtowin, which is a Nehiyaw word too, was a word that Macdougall (2006) identified as a Métis worldview. It means nurturing relationships with the animate and the inanimate (Wildcat, 2018). The Métis’ wâkôhtowin nature of nurturing relationships with each other and all things played a role in them becoming a nation. Incidentally, wâhkôhtowin is echoed by the non-Indigenous propositions by Spinoza that ‘all’ is God (Shand, 1993) and by Bohm of one reality that ‘contains both matter and mind’ and thus are ‘aware’ (Bohm, 1986, p. 37). I understand that the philosopher and physicist mean everything including the human, animate and inanimate are God, have mind, and awareness.

In previous work, I saw that otipemisiwak and wâhkôhtowin bore a resemblance to tenets of Deci and Ryan’s (1985) self-determination theory (autonomy, relatedness, and competence), which resembles Maslow’s (1954) top three hierarchy or motivational needs (love and belonging, self-esteem, and self-actualization). However, the ‘competence’ was measured by cognitive skills activities and I thought an Indigenous perspective was needed (Jarvis, 2017, 2019).

The search for the Métis perspective of competence was rooted by finding ekichinantak. This was the word identified as competence by the Nehiyaw hunters and fishers of Trout Lake in Ontario. It means ‘respectful…personal engagement with people, animal, objects (both man-made and natural), the Creator, the land, etc.’ (Berry & Bennett, 1992, p. 79). This established an Indigenous perspective of competence that differed with Western perspectives of competence. Stemming from ekichinantak, a word more oriented to the Métis is the name Métis leader, Louis Riel, gave for their promised province: Manitoba (Government of Canada, 2020). This word emerged from the land of their promised land. It was the ‘manito’ sound the Ojibwa heard from the meeting of the wind, rock, and water that they defined as spirt and good vibe (Government of Manitoba, n. d., para. 3). For the Métis, competence was measured by their capacity to maintain a sense of manito (a good vibe; social-emotional skills) (Adese, 2014; Fiola, 2015). Donald (2009) describes manito as ‘a mystery of life that manifests itself in diverse forms’ (p. 12). Ermine (1995) describes the inward inclination of the Nehiyaw as ‘muntou…[and] with this “force” knowing becomes possible…the foundation of all Aboriginal epistemology… [this is the way of our] progenitors’ (p. 104). Donald suggests the progenitors include the inanimate. Indigenous anthropologist Jones (1905) observed and conversed with Algonkins about manito and identified its role in visions and manifestations. It was the name of the lake the Jesuits renamed Lac St Anne (aka Manito Sakahigan) around 1844. This lake has been a destination that the Indigenous of Northern Turtle Island have pilgrimaged to since time immemorial (Cunningham, 2008). On a more personal note, it was the good vibe I knew as a child in our Métis community of Manito Sakahigan and I felt its peak at my Métis grandmother’s funeral (Jarvis, 2017).

Otipemisiwak Engagement

As a form of governance, when the buffalo still roamed, the OWM worldview was instrumental in the buffalo hunt democracy, which was employed seasonally as over 300 men, women and children gathered for the hunt. Leaders were elected to govern the hunt: there was often a priest and there were a captains, soldiers, and guides whose command was fluid depending on situations (Stanley, 1936). The key element was maintaining a good vibe with everyone and everything, and this involved a respectfulness frame. At first, this government would last only for the hunt, which was renewed for every hunt. Then in 1869 it became more formal in order to resist the Government of Canada’s land grab. By 1885 Métis recognition was obliterated. Lastly, their OWM capacity was in play in their resurrection, which involved their collective belief good would prevail. In 1982, Section 35 of the Constitution Act of Canada recognized the Métis as Aboriginals with rights. Since this date, the Métis have begun reestablishing their grassroots buffalo hunt community style of government. Today, these communities report to a larger elected body that works with the Canadian government (Dubois, 2015; Gaudry, 2014).

Wâhkôhtowin Practices

For the Indigenous methodology process, preparation is required. This decolonizing process involves the ceremony of raising consciousness, looking within, and other forms of respectfulness towards cultural activities (Kovach, 2010; Wilson, 2008). Many art forms can be used as a tool for forms of connection that develop awareness for better relationships (Butterwick & Selman, 2020; Walter, 2019). I have been employing free-writing. Pennabaker (1997), and Lapore and Smyth (2002) found the free-writing process was therapeutic for mental and physical health. The process involved confidentiality, and not worrying about writing mechanics, but to keep the pen moving. The research found that positive emotional, causal, and insight words were the most healing. However, efforts to hear the voice of non-homo sapiens nor setting stage by thinking about healing, medicine, fond thoughts, and the like to raise one’s vibration for relationship building prior to beginning the writing was not researched.

Manito Application

Donald (2009) introduced the academy to the concept of Indigenous Métissage in which he explores the Indigenous perspective and Western perspective of an artifact of a particular place that he says is ‘simultaneously and paradoxically antagonistic and conjoined…[and] these types of contradiction and ambiguities are reflective of what it means to be an Aboriginal person in Canada today’ (pp. 11–12). This is essentially Donald’s description of Bhabha’s (1990) third space and flux, which reflects the Métis/‘otehimin’ (Nehiyaw for strawberry) position of between two dominions (Jarvis, 2019). The author gave voice to otehimin and otehimin’s position of growing between the woods and grass much like the Métis between French and Indigenous worldviews. Jarvis (2017, 2019) echoes Donald’s Métissage of giving voice to the inanimate of a particular place by employing an Indigenous methodology of OWM, which creates the ceremonial precursor to the free-writing reflective approach.

Innovation of Practice

I reside in the territory of the Musqueam, but for my writing, I reflected on the place of my ancestors and the Indigenous language of that place (Jarvis, 2017, 2019, 2021). This is an adult education approach, which involves visiting our autobiographical selves as a process of transformation (Mezirow, 1997). The relations that emerged were cattails (otâwask) (Jarvis, 2017), strawberry (otehimin) (Jarvis, 2019), and good vibe (manito) (Jarvis, 2021). I felt comfort, affection, and freedom while engaging with the practice. I believe by developing a non-anthropocentric view homo sapiens will become more respectful towards the animate and inanimate and become more civil. I felt a reversed disorientated dilemma. It was like peeling layers of colonial imperialistic callouses off of my heart and mind, and becoming reconnected with respectful relationships with everything, which had become foreign because of the language and culture hegemony the Métis experienced.

Below is an application of this OWM innovation of practice. It was employed in Canada with four different groups who will be or are leaders in education or business. In all the following occasions it opened with OWM teaching as the ceremony (Jarvis, 2017, 2019, 2021) followed by free-writing:

1. Face-to-face with students in the woods who were becoming educators in the K-12 system.

2. Zoom conference setting with English language educators.

3. Face-to-face and on Zoom with education graduate students.

4. Face-to-face and on Zoom with advanced English language learners in a business college.

Questions for Groups One, Two, and Three

1. Did you feel any kind of discomfort or tension? If so, attempt to describe it.

2. How can this inclusive, non-anthropocentric, non-Imperialistic view and activity be instrumental in developing global citizenship and inclusion as well as overcome environmental destruction, autocratic governments, and so on?

3. Has a ‘disorienting dilemma’ been activated (Mezirow, 1994)? Is there promise for selves actualization?

Group One: K- 12

For the woods setting, first I suggested hanging all judgements on a nail before we begin. This is a practice I learned from the Museum of Vancouver (MOV) before we entered the room of the Indigenous exhibit. At MOV we were informed this is a practice of the Coast Salish Peoples of the Northwest Pacific. I provided free-writing instructions and I provided a tobacco offering and the ceremony teaching of tobacco (Wilson & Restoule, 2010).

When I had participated in a Métis ceremony called the Star Lodge, we would put tobacco at the foot of a tree and give thanks to the tree before we cut a few branches we needed for the floor of our ceremonial lodge. We would not take branches from a young tree nor too may branches from one tree as a form of respect and protection.

The participants were instructed to provide tobacco to whatever they were seeking knowledge from (not necessarily a tree).

I received feedback from almost 60 students in total: 30 per session and when giving feedback we sat in a circle and spoke up randomly using a round robin approach.

Most of the students said they felt a connection with nature. Most of the students developed empathy for the trees and whatever they sought knowledge from, but they were not instructed to identify a specific word and translate it into the local or their ancestor’s place language. Most of the students were able to receive some kind of learning from the experience. Here is the report on their responses to the questions above:

Many expressed discomfort, but as they progressed through the activity they began to feel a connection with nature.

The response here was that they felt a connection with nature.

Most said it was disorienting, but they were not able to say at the time exactly what it meant. Only that they felt discomfort and the discomfort was for good.

Group Two: Language Teachers

I provided an exercise to connect with the language of the place for about 40 English language educators mostly from Western Canada though some were from areas all over the world. Prior to the activity, the participants were prompted to stop and engage with the OWM; to think collectively beyond humans, and to keep positive emotions. The engagement involved four steps after the ceremony:free-writing, identifying a word through its common theme in the free-writing or some kind of connection with a specific word; looking the word up on the Cree Online Dictionary; and doing some research about the word on Wikipedia. Here is the report on their responses to the questions above:

Very few of the participants responded, but those that did expressed discomfort.

None responded to this question.

Only a few participants responded and only indicated they felt disoriented.

Following this session, I received a few messages requesting a how-to, book to guide this activity.

Group Three: Graduate Students

For the graduate class, there were less than 20 participants. Their preparation was the same as for the English language teachers. Here is the report on their responses to the questions above:

Feedback from only one that discomfort was navigating the varying definitions from the varying dialects.

None responded to this question.

The only discomfort identified was navigating the dialects.

While monitoring the free-writing, on a number of occasions, I had to remind the students to keep the pen moving.

Group Four: Advanced English Language Learners

There were about 40 students face-to-face and about 40 on Zoom. Engagement with the Zoom students was left to the teacher of that class. Prior to the exercise the learners were provided with information about land acknowledgement, guidance for how to make a land acknowledgement, and a timeline of Canadian Aboriginal events that led to the National Truth and Reconciliation Day. For this class, we performed ceremony by taking on an OWM frame as above and we engaged with free-writing. But this time they went to, FirstVoices (2000), a website dedicated to maintaining Indigenous languages and culture, and located the local Indigenous language. Following this, we formed about four circle groups and each group collectively decided on an object to pass around. They collectively decided they would share their connection with the object (relation) as they passed it around. They held the item tightly, looked at it, and used personifying, endearing, and protective language about the relation. Then collectively, they decided they would go around in circle again. This time they shared what struck them from the learning (this was my initial question for them). What was endearing about this was that intimacy that came forth with their first local Indigenous word that came forth first by an OWM ceremony, and then by a writing exercise that nurtures the subconscious to come forth.

Discussion

First, what I observed from reflecting on these varying settings was group four responded with the most dialogue as well as action: connection with the larger community – each other and the non-anthropocentric; and embracement of the disorientating perspective. Second, group one was fairly similar in response as group four. Third, there was a large gap between group two and three’s response compared to group one and four’s response; group three’s response was the least interested (they did have fewest participants). Next, group two was the only group to request a guide book on the activity, which indicated they did find the activity had value. Group three was the only group that had difficultly navigating how to manage the varying dialects, which indicated lower intuition than group two who used the same online Cree Dictionary. This could be because group two worked professionally with language and communicative competences, while group three studied academically with reductionist versus holist approaches. So instead of looking at all the Nehiyaw dialects provided they wanted to focus on one dialect.

Moreover, the advanced English language learners demonstrated the most transformation. There was a shift in their relationship with the local land and the local Indigenous people as well as with the non-anthropocentric. Also, they engaged more collectively. I think the preparation of how to do a land acknowledgement, the timeline about the plight of the Indigenous people, the connecting with the ‘local’ Indigenous language and the circle all contributed to more meaningful engagement and a change in perspective. Group one had the added layer of being out in nature, but not the timeline and land acknowledgement. Also, groups one and four had a stronger community because they were with each other for almost the whole day, every weekday for at least a semester. However, there are so many variables beyond these reasons for why the responses varied so much.

Relating to embedding OWM into “vocational and technical…literacy and numeracy curriculum” (UNESCO, 2019, p. 174), I think there is some promise because the English language teachers’ showed interest in applying this activity in the classroom. In addition, the change of heart by groups one and four demonstrated that the innovation has promise towards creating a democracy beyond homo sapiens, which offers improved environmental impacts due to the heightened sensitivity towards nature. Lastly, group four showed that connecting with the local Indigenous peoples’ culture offers meaningful engagement and transformation.

Here are ways the OWM application mentioned could be applied in the UN settings of learning about computers, math, and so on: learn how to do a land acknowledgement; supply a deep connection with the history, language, and worldview of the local Indigenous; provide circle discussions with the Indigenous practice of the one holding the item speaks; and have the group agree on what meaningful item they will pass around. For many, this could be a disorienting dilemma and the beginnings of a more holistic democracy of considerations beyond humans.

In closing, after discussing the premise of this article with an older member from our Manito Sakahigan Métis community, he shared a reflection on his understanding of tree behaviour and how they communicate with each other. For example, they all share their knowledge with the young in order for it to be passed on to the next generation for survival. I think this sounds like the kind of world democracy UNESCO hopes to achieve: a better world for everyone now and for future generations, and this results from critical reflection and communicative competence.

Footnotes

Declaration of Conflicting Interests

The author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

Funding

The author received no financial support for the research, authorship, and/or publication of this article.

ORCID iD

Sharon Jarvis

Author Biography

Sharon Jarvis is a Métis who has been an educator for over 20 years. Her graduate degree from UBC focuses on three concentrations: Adult Education and Learning, Ts”kel (which means golden eagle in the Hal’qemeylem language and highlights Indigenous epistemologies and methodologies) and Educational Psychology and Special Education. She has been called to be an expert Indigenous advisor for several programs. Currently, she enjoys her position as an adjunct professor at UBC while her greatest enjoyment is spending time enjoying her five grandchildren. Email: sharon.jarvis@ubc.ca and/or arbutussj@gmail.com

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