Relationships and responsibilities between Anishinaabek and Nokomis Giizis (Grandmother Moon) inform N’bi (Water) governance

Abstract

Efforts continue to evolve for sustainable and inclusive water governance in Canada. All humanity relies on N’bi (Water) for life, yet contrasting views and knowledge on N’bi still elude water governance. Far too often, Indigenous women are left out of water governance regardless of their relationships and responsibilities to and for N’bi. Indigenous women, more specifically Anishinaabek (Indigenous Peoples of Turtle Island also known as Canada and the USA) kweok (women) understand the relationships and responsibilities Nokomis Giizis (Grandmother Moon) has to N’bi through the cycles of kweok and Nokomis Giizis and how this is guided through natural law. This article explores the relationships and responsibilities between Anishinaabek kweok and Nokomis Giizis and how it can inform water governance based on Anishinaabek naaknigewin (law).

Anishinaabe [culturally related group of Indigenous Peoples in Canada and the USA] … people have ways of understanding the world, in part through complex legal systems that draw on sacred and customary forms of law. Relationships and responsibilities guide this understanding.

(Busby & Craft, 2016, “Anishinaabe nibi inaakonigewin” section, para. 1)

Introduction

This article explores how Anishinaabek (Indigenous Peoples of Turtle Island also known as Canada and the USA) kweok (women) relationships and responsibilities with Nokomis Giizis (Grandmother Moon) can inform N’bi (Water) governance based on Anishinaabek naaknigewin (law) in the Great Lakes Indigenous territories located in what are now called Canada and the USA. It provides highlights from an empirical study conducted in 2020 with participants who are primarily Anishinaabek kweok, grassroots peoples, mishoomsinaanik (grandfathers), nokomisinaanik (grandmothers), and traditional knowledge holders. My research sought to answer the following questions: What are the relationships and responsibilities between Anishinaabek kweok and Nokomis Giizis? and How can these relationships and responsibilities inform water governance, including kweok roles in water governance decision making? When I use the term water governance, I am referring to the conventional Euro-Canadian or Anglo-Canadian understanding of water and water governance based on water as a “material substance or commodity, something quantifiable, manageable and ultimately available for unsustainable human use” (Wilson et al., 2021, p. 3). In contrast, when I use the term N’bi governance, I mean Anishinaabek giikendaaswin (knowledge) of water governance based on Nokomis Giizis cycles and Anishinaabek naaknigewin. The participants provide insights into N’bi governance extending beyond the Earth to Nokomis Giizis, revealing an Anishinaabek ontology of N’bi that is far broader than typically evident in conventional water governance.

Anishinaabek giikendaaswin has sustained relationships and responsibilities to life since the beginning of Creation. Terms such as Traditional Ecological Knowledge, Indigenous knowledge, and Aboriginal Traditional Knowledge may serve as synonyms for Anishinaabek giikendaaswin. Many scholars state that Anishinaabek giikendaaswin is “more than a body of information, it is a suite of relationships” (Kimmerer, 2013, p. 50) based on multiple sources, including the non-human. Johnston et al. (2018) explain, “Indigenous knowledge originates in oral sources (conversations, stories, traditional teachings) in the day-to-day practices of Indigenous Peoples (researchers and non-researchers alike) according to Indigenous worldviews and including insights from the spirit world” (p. 4). Indigenous knowledge, developed over millennia grounded in relational schemas with principles of reciprocity, respect, responsibility, and relationships, has sustained Indigenous Peoples. Indigenous scholar Patrisia Gonzales (2020) states, “Traditional knowledge in my lifeway is one of a giving economy of generosity and sharing, based on values that align with what I consider the five R’s of reciprocity, respect, responsibility, relationship, regeneration” (p. 4). Living the principles is a responsibility to Creation shaped by Anishinaabek giikendaaswin. McGregor (2014) clarifies, “Anishinaabek knowledge emphasizes proper conduct with all Creation, the relationships and responsibilities to the natural world/environment that must be honoured in order for life to be sustainable” (p. 494). McGregor (2014) furthers that Anishinaabek understand sustainable water governance means respecting and honouring N’bi so N’bi can live their responsibilities of providing life.

Sustainable water governance refers to the processes through which colonial governments and institutions decide on how water is to be used, by whom, and under what circumstances (Wilson et al., 2019). Frequently, Indigenous Peoples and their knowledges are excluded from settler colonial governance frameworks (Wilson, 2020). This exclusion has disrupted N’bi’s ability to fulfil their responsibilities in giving and supporting life (Luby et al., 2021). N’bi provides life to all living beings as “all life has a basic right to water” (Craft, 2014). Anishinaabek giikendaaswin understands that without N’bi, there would be no life on earth, nothing to sustain. Potawatomi (Algonquian-speaking tribe of North American Indians who were living in what is now northeastern Wisconsin, USA) scholar Kyle Whyte (2016) emphasizes that Anishinaabek understand water is a source and supporter of life as a relative, and humans have responsibilities to ensure N’bi continues their responsibilities. Sanderson et al. (2020) declare, “Indigenous Peoples have much to teach the world about sustainable practices” (p. 72). The exclusion of Indigenous Peoples elevates the need to continuously advocate for the inclusion of Indigenous Peoples’ knowledge in sustainable water governance.

Indigenous Peoples’ knowledge relating to water contrasts with mainstream society (Wilson et al., 2021). Unlike colonial understanding of water as a resource or commodity to be bought and sold and can be controlled by people (Arsenault et al., 2018), Indigenous knowledges’ view of N’bi is as a living entity alive with spirit, as sacred, and is a relative (Chief et al., 2016; McGregor et al., 2020). Indigenous knowledges recognize that all life needs N’bi to survive. Anishinaabe scholar Debby Danard (2013) explicates, “We are governed by the water” (p. 119). Anderson (2010) quotes participant Rhoda stating, “we are water, and we need water to stay alive” (p. 7). The different worldviews of Anishinaabek and mainstream society have created inequity and injustice in Canadian water governance, indicating a state of crisis (Arsenault et al., 2018). Current water governance ignores Indigenous spiritual, moral, and ethical knowledge on N’bi (Sanderson et al., 2020). Excluding or ignoring Indigenous Peoples and their knowledge on N’bi has affected the well-being of N’bi.

N’bi well-being was, and is, a responsibility of Indigenous women based on women’s ability to bring forth life (Chiblow, 2019). The Chiefs of Ontario (2008) in their Water Declaration explain, “The Anishinaabek, Mushkegowuk [Cree Peoples Indigenous to Canada], and Onkwehonwe [the Original or First People] women are the keepers of the waters, as women bring babies into the world carried on the breaking of the water” (p. 1). Anishinaabek kweok conduct offerings for N’bi, pray for the waters, and sing the water songs (Robertson, 2018). Carrying a baby in the water lodge and bringing forth that life through birth water constructs a responsibility to N’bi providing kweok with distinctive knowledge as keepers of N’bi (Cave & McKay, 2016). The offerings, prayers, and songs are to protect and nurture N’bi. This responsibility based on Indigenous women’s knowledge from participating in the responsibilities, and it is the Anishinaabek kweok who speak for N’bi. (McGregor, 2020). Anishinaabek kweok are the voices for and carriers of N’bi maintaining distinct N’bi knowledge which expands into the sky world to include Nokomis Giizis. Sustainable water governance can be reached through inclusion of kweok knowledge.

My research focused primarily on Anishinaabek kweok knowledge. It was beyond the scope of this research to include men and other fluid genders roles in caring for N’bi.

Positionality

Nanaboozhoo, Susan Chiblow ndizhinikass, Jijuak indoodem, Ketaguanzeebing indoonjibaa, Anishinaabe Ojbway endow. Ketaguanzeebing indaa noogom, Anishinaabek aki indoojibaa (Susan Chiblow is my name, I am crane clan from Garden River. I am Anishinaabe and live in Garden River. I live on the earth of the Anishinaabek). I position my name, my clan, where I am from, who I am, where I live, and in the larger context, I am in Anishinaabek territory. I chose to research the Anishinaabek from the Great Lakes territory because I am interconnected and interrelated to these lands through my ancestors, N’bi, and future generations of which I have obligations to care for. I approach this research from an Anishinaabe kweok position.

This article explores relationships and responsibilities between Anishinaabek and Nokomis Giizis and highlights Anishinaabek naaknigewin for Nokomis Giizis. This article provides a nuanced understanding of N’bi and the relationships and responsibilities between kweok and Nokomis Giizis based on Anishinaabek naaknigewin; primarily in the Great Lakes region.

Anishinaabek and Nokomis Giizis (Grandmother Moon)

Anishinaabe Elder Eddie Benton-Banai (2010) explains how the moon was created in the beginning of time to guide the Anishinaabek. To honour Nokomis Giizis, the Anishinaabek host ceremonies that respect humanity’s relationships and responsibilities to Nokomis Giizis. Métis (mixed European and Indigenous ancestry and one of the three recognized Indigenous Peoples in Canada) scholar, Kim Anderson (2011) explains, “Many Aboriginal cultures engage in full moon ceremonies as a way of giving thanks for these responsibilities and cycles and the waters that are connected to them” (p. 15). Anishinaabek giikendaaswin on Nokomis Giizis is “learned from the land and inherent in the natural flow of time—the creation of the multiverse, the change of seasons, the earth’s solar rotation, and the lunar cycle” (Awâsis, 2020, p. 832). Nokomis Giizis forms a central feature of Anishinaabek teachings to live well, as reflected in The Ontario Federation of Indigenous Friendship Centres (2014) Guide of Life Teachings, The Thirteen Grandmother Moons, which describes Nokomis Giizis as feminine. Schaefer (2006) in Grandmothers Council of the World explains, “Women carry the ancient knowledge . . . because their bodies are subject to the great cycles of the moon and stars, women’s wisdom is connected to the very heavens” (p. 133) as “women have been gifted—we are all knowing, the creators and makers of life, the seed carriers of the children of the Earth” (p. 134). Nokomis Giizis and Anishinaabek kweok have a special relationship that guides their roles and responsibilities to N’bi.

Anishinaabek relationships and responsibilities are embedded in stories, teachings, songs, and ceremonies for Nokomis Giizis (Chiblow, 2020) that stem from the beginning of Creation. Each Nokomis Giizis “is named for an important seasonal event or harvest that takes place during that moon” (Donatuto et al., 2020, p. 5). Anishinaabek kweok have unique knowledge of the cycles of Nokomis Giizis as “water is associated with Grandmother moon, and links the moon with women” (Lavalley, 2006, p. 20). Wilson and Laing (2018) state, “When we say Grandmother Moon, we are understanding and acknowledging that the moon impacts bodies of water, that we, as humans, are constituted of water, so, of course, the moon impacts us” (p. 144). The relationship and responsibilities kweok have to Nokomis Giizis is based on Anishinaabek relational worldview.

Anishinaabek relational worldview understands that all life is imbued with spirit, and we are in relationship with responsibilities to all of life. Indigenous scholar Aimée Craft (2018) states,

Anishinaabe nibi inaakonigewin (water law) tells us that water is life—nibi onje biimaadiisiiwin (water is life). We are born of water, and we are primarily composed of water. Not only does it give and take life, it is also a living being in and of itself that relies on a larger web of relationships to be well and to bring wellness to other beings. (p. 56)

Responsibilities to N’bi and the responsibilities N’bi has to all life is an expression of Anishinaabek relational worldview. Anishinaabe Elder Jim Dumont (2006) explains humans are in a direct relationship with the total environment based on Anishinaabe circular worldview meaning we are in relationships with all life. This worldview also contends that it is primarily kweok responsibility to speak for N’bi and be caretakers of N’bi because kweok carry birth water with the ability to bring forth life (Arsenault, 2021; Blackstock, 2001; Olson, 2013). Anishinaabek naaknigewin informs Anishinaabek relational worldview on N’bi governance.

Anishinaabek naaknigewin

The legal relationships and responsibilities of Anishinaabek extend beyond the earth to the sky world including Nokomis Giizis responsibilities to N’bi. Anishinaabek naaknigewin governs our interactions with Nokomis Giizis and N’bi (Craft, 2018). Anishinaabek naaknigewin is not something new; it is embedded in our language, the lands, the sky realm, in our stories, and held by knowledge holders, Elders, kweok, the lands, and ceremony (Johnston, 2010). It is as old as time encompassing more than just rules of conduct (Napoleon & Friedland, 2015). Anishinaabe legal scholar John Borrows (2018) states, “Indigenous laws flow from specific landscapes, ecosystems and peoples” (p. 2). Craft (2018) shares Elder Jim Dumont’s understanding that the Great Spirit gave laws to the Anishinaabek to govern relationships for living harmoniously. Anishinaabek naaknigewin is about governing relationships and responsibilities based on Anishinaabek worldview stemming from spirit. Borrows (2010) explains, “Some Indigenous laws have sacred sources . . . legal traditions based on spiritual principles form an important part of most every culture’s legal inheritance” (p. 24). Dumont (2006) describes, “Our ways of living comes from the spirit; it is spirit-centered; it is spirit-motivated” (p. 8). Anishinaabek naaknigewin is drawn from the world including the star world teaching us how to relate to one another (Stark, 2013). Mills (2010) explains how Anishinaabek have sustained their relationships by adhering to Anishinaabek naaknigewin.

Anishinaabek naaknigewin has different levels or types of law. For example, Anishinaabe Grandmother Sherry Copenace lists the four different laws as sacred, ancestor, natural, and human founded on spiritual, sacred, and ethical principles (personal communication, February 15, 2018). Craft (2018) explains that natural law stems from the earth and all other beings in Creation. Natural law is a blueprint for human behaviour connecting us to the teachings of the natural and spiritual realms and all beings (S. Copenace, personal communication, February 15, 2018). Anishinaabek naaknigewin is inclusive of all life demonstrating exclusion is a colonial concept.

Colonial exclusion of women from water governance

Anderson et al. (2013) explain how current colonial approaches to water governance ignore women’s valuable perspectives on water, ignoring the Anishinaabek worldview of N’bi as a relative, alive with agency, a medicine, and as sacred. Colonial approaches to water governance are jurisdictional and territorial creating a series of gaps and challenges (Bakker & Cook, 2011). Anishinaabek kweok knowledge is excluded from current water governance by existing colonial water governance structures. Existing literature has explored the lack of kweok voice in water governance and the exclusion of Anishinaabek naaknigewin despite the fact that Anishinaabek have been governing their responsibilities since time immemorial. Wilson and Inkster (2018) explain how Indigenous Nations’ pre-existing legal orders are not reflected or represented in water governance. The current colonial laws “systematically destabilize Indigenous women’s traditional knowledge, leadership, and Indigenous governance resulting in a silencing effect upon women’s voices in mainstream governance processes” (Hania, 2019, p. 526). For example, the International Joint Commission was established in the early 1900s to approve projects affecting boundary waters and investigate transboundary issues pertaining to water with three commissioners being appointed by the USA and Canada (Denning, 2020; Whorley, 2020). Through a quick search on the International Joint Commission website, women have only recently been appointed, and no Indigenous women have been appointed from either country. The blatant exclusion of Anishinaabek kweok in water governance processes has caused N’bi to be made “nearly invisible, relegated to a passive role as a resource and subjected to containment, commodification, and instrumentalization” (Chen et al., 2013, p. 3). So, N’bi is struggling to survive. Danard (2013) explains that the implications of N’bi as a resource has resulted in Mother Earth’s right to N’bi as a source of life becoming a commodity for profit which has and continues to disrupt N’bi responsibilities.

Methods and study area

The findings in this article were generated from a wider study of n’dodneaahnon chikendaaswin (I am searching for knowledge) into Anishinaabek giikendaaswin from the Great Lakes territory. Ethics for this study were approved through York University’s ethics process. I focus on Anishinaabek, Nokomis Giizis, and N’bi, and how all three can inform N’bi governance within the broader context of Anishinaabek naaknigewin.

Anishinaabek kweok, grassroots community peoples, mishoomsinaanik, nokomisinaanik, and traditional knowledge holders, most of whom were known to me prior to the study, all provided critical insights. Together, we explored how these relationships inform N’bi governance based on Anishinaabek naaknigewin to move towards Anishinaabek sustainable N’bi governance. The participants are people who are focused on N’bi activism, N’bi art, Mother Earth Water Walks, reconciliation, Anishinaabek naaknigewin, Nokomis Giizis, and ceremonies to advocate and educate for the healing of Anishinaabek, the healing of the lands and waters, and for responsibility-based governance from the Great Lakes territory. The snowball method (Patton, 2002) was used to recruit a few Indigenous women who are not Anishinaabek but are from the Great Lakes territory. Anishinaabek participants recommended that they be part of the study. Together, the 28 participants involved in the research represent a very small number of leaders who are responding to the degradation of N’bi in the Great Lakes territory. Although one focus group consisting of five kweok was held, other planned focus groups were cancelled due to COVID-19 increasing the number of conversations as key informants (Starblanket et al., 2019). Because of COVID-19 and the stay-at-home orders, organizations for kweok councils and kweok commissions contacted the participants to determine if they were willing to participate as key informants. The data were gathered between January and June 2020.

The data from conversations (Kovach, 2009), the single focus group, and key informants were audio recorded, transcribed verbatim, and analysed utilizing a qualitative Anishinaabek analysis. The qualitative Anishinaabek analysis is founded on Jim Dumont’s (2006) Indigenous Intelligence. Specifically, it is based on bisindaage (to listen to someone; spirit), ozhibii’igi (write things down; emotional), nanaagadawendam (I consider, notice, think, reflect, realize; mind), and nisidotaagwad (it is understood; physical). The first stage of bisindaage was allowing myself to feel and imagine several times what was being said prior to transcribing verbatim. The second stage of ozhibii’igi was transcribing verbatim what was being shared by allowing myself to stay attuned to the spiritual significance of what was said. The third stage of nanaagadawendam was reading through the transcripts, reflecting, and coding verbatim transcripts to find similar phrases, thoughts, words, and differences. The fourth and final stage of nisidotaagwad was the totality of myself generating creative expressions through experience. This approach is distinct to my understanding of Indigenous Intelligence which came through ceremony and visions.

The original expressions generated in this article are formed from many who shared their knowledge through the offering of asema (tobacco). The Anishinaabek protocol of offering asema holds me accountable to standing with (TallBear, 2014) participants and their knowledge as a means of ensuring ethical research conducted with Indigenous Peoples (Reid, 2020). Wilson and Restoule (2010) explain how offering of asema activates relationships which involves a great deal of responsibility and ensures we work to strengthen and uplift those we are doing research with. As Anishinaabek, we are not separate from the knowledge but rather participate in relationship to what we are learning (Wilson & Hughes, 2019). Participants agreed to be named, which is essential in honouring their knowledge and maintaining knowledge relationships and responsibilities to strengthen and uplift the participants.

Results

Voices of the participants

My analysis revealed two broad themes relating to relationships and responsibilities necessary to move towards a path of sustainable water security; these are the importance of reciprocal relationships between Anishinaabek kweok and Nokomis Giizis in caring for N’bi, and recognition of Nokomis Giizis as a source of Anishinaabek naaknigewin. These findings reveal actions that need to be taken to inform N’bi decision making which means caring for N’bi as N’bi cares for us (McGregor, 2020). The insights from each theme are reported below.

Relationships and responsibilities between Anishinaabek and Nokomis Giizis

Interviewees shared their knowledge on kweok having a unique relationship with Nokomis Giizis based on cycles. For example, Shelly Essaunce postulated, “Women generally have the 28-day cycle intricate to the full moon every 28 days connecting us to the moon.” Isaac Murdock substantiated stating, “The moon starts to collect water from the earth, and it goes through that umbilical cord through all of our women.” The kweok mirroring Nokomis Giizis as N’bi carriers corroborate the special relationship kweok have with Nokomis Giizis. Leora Gansworth furthered the relationship between Anishinaabek and Nokomis Giizis by explaining,

There is a powerful connectivity to the moon because when I think about women and our moon time, your moon time is how our bodies reveal ourselves inside out, the inside of your body literally comes out and during the full moon as well, the full moon is on display.

This relationship connects kweok to Nokomis Giizis through the shared cycles of Nokomis Giizis. Responsibility of kweok to N’bi is understood to come from Nokomis Giizis. For example, Elizabeth Webkamigad stated, “The moon governs our women and our cycles . . . all the connectedness to everything and each is a responsibility to ensure that all is taken care of and respected.” Anishinaabek kweok mirror the cycles of Nokomis Giizis. We may all be governed by Nokomis Giizis and N’bi as our bodies comprise of N’bi. This relationship between Nokomis Giizis and kweok is honoured through ceremony. Angela Day emphasizes, “Full moon ceremonies is a responsibility” and it is based on the connection kweok have with Nokomis Giizis through her relationship with N’bi.

Vicki Monague stated, “Our grandmother has a connection to the water and is the only being, the only entity in Creation that has the power to move entire oceans.” Nokomis Giizis has a unique relationship with N’bi, and “I know that she has strong ties with women” (Pricilla Simard). Beverly Jacobs explains, “They talk about the responsibility to water, to the tides, to women, and to women and birthing and that is where the source of women’s roles and responsibilities are coming from the teachings of the moon.” Kweok roles and responsibilities stem from Nokomis Giizis. Christine Agawa rationalized, “[I]s a powerful connection women have to the moon and getting back to honouring, recognizing, and acknowledging the work that she does for the earth.” Kweok have a unique relationship with Nokomis Giizis and N’bi as N’bi brings life through kweok water. Rhonda Hopkins states, “Women are the keepers of the water,” and Nokomis Giizis controls the waters. Both are interconnected and interrelated to N’bi decision making through their roles and responsibilities to N’bi.

N’bi and Nokomis Giizis interconnectedness and interrelatedness demonstrates that humans are in relationships with both, not as a superior being. This may mean we are all governed by N’bi and Nokomis Giizis, whether conscious of it or not, not the other way around that is typically understood as humanity governing N’bi. N’bi and Nokomis Giizis demonstrate how to be in a sustainable relationship, respecting others’ responsibilities.

Participants provided insights into the distinct relationship and responsibility that kweok have to Nokomis Giizis and N’bi. The spiritual and lawful relationship is based on the cycles of kweok and Nokomis Giizis stemming from naaknigewin.

Anishinaabek naaknigewin for Nokomis Giizis

Interviewees shared that Anishinaabek naaknigewin has guided Anishinaabek for millennia enabling sustainable relationships with the natural world, including N’bi. For example, Aimée Craft reasoned, “You have those spiritual instructions, you have natural laws, customary laws, and human made laws and we have observed these laws in nature and over time them have become part of our custom, so we call the moon those things.” This has created relationships and responsibilities to Nokomis Giizis as part of Anishinaabek custom. Participant Sherry Copenace explained,

One law is when she [the Moon] accepted that she would take those stories and she still transfers to those of us who still remember. She still has that law for looking after those tides, working with those tides, and how she works with us. That is law. Even the 13 moon cycle is law itself, and how she completes that annual cycle. There are teachings in every one of those full moons, that is law.

This knowledge indicates how Anishinaabek naaknigewin is as old as the beginning of time but just as relevant today. Participant Barbara Day stated, “Nokomis Giizis has been influencing the water tides since the beginning of time.” It informs the responsibilities of Nokomis Giizis to humankind and the reciprocal responsibility humans have—to remember and embrace those stories as naaknigewin. The reciprocal responsibility is honoured in ceremony.

Anishinaabek naaknigewin is how she—Nokomis Giizis—looks after and works with N’bi similar to what kweok have done and continue to do. Participant Kim Anderson explains, “I think she is happy when she sees women gathering, when her face is full, the responsibility to gather, pay respect, give thanks and to acknowledge or being aware of those cycles.” Nokomis Giizis cycles are naaknigewin with teachings embedded in each cycle. Anishinaabek naaknigewin for Nokomis Giizis is found in her cycles and the relationship she has to N’bi. Kweok, N’bi, and Nokomis Giizis are interconnected through Anishinaabek naaknigewin.

The insights provided in this theme is that Anishinaabek understand Nokomis Giizis has her own naaknigewin. Nokomis Giizis has distinct relationships to N’bi, and kweok have a reciprocal interconnected relationship with Nokomis Giizis. Despite colonial disruption, Nokomis Giizis reminds Anishinaabek of who they are and their responsibilities to the natural world including how to care for N’bi. This is a natural law stemming from the Nokomis Giizis. Anishinaabek naaknigewin are important to understand for establishing continual reciprocal relationships with N’bi and Nokomis Giizis.

Discussion

In response to my research questions, the findings affirm that kweok have unique relationships to and knowledge of Nokomis Giizis reflected in naaknigewin. This reciprocal relationship is kweok honouring Nokomis Giizis through moon ceremonies acknowledging her responsibility to N’bi. Kweok are interconnected to N’bi and Nokomis Giizis through each other’s cycles and relationships to N’bi. Anishinaabek naaknigewin determines kweok as the keepers of N’bi and influence ceremonies for Anishinaabek kweok to honour N’bi. These ceremonies include offerings during different seasons to N’bi. This relationship based on Anishinaabek naaknigewin can be applied in water governance to generate the well-being of N’bi and all beings.

One important way to generate the well-being of N’bi is including kweok’s knowledge into current water governance. When kweok are involved in water governance, they can influence the vision and objectives as well as decision making, strengthening humanity’s relationship to N’bi. Anishinaabek kweok’s knowledge and relationship with Nokomis Giizis can be used to generate the well-being of N’bi and all humanity. We need to approach N’bi with humility and recognize there are forces at play that are much larger than humans. Participant Sherry Copenace reminded, “She can tell you much more that any human being could . . . everything you need to know is really with her.” We need to approach our relationship with N’bi, not as managers and governors, but embrace our roles as co-existing with N’bi by engaging in a set of reciprocal relationships that naaknigewin can and should guide.

Scholars have stated that the current discourse on N’bi by governments would do well to attend to Anishinaabek knowledge and naaknigewin which could help with humanity’s relationship to N’bi (Anderson et al., 2013; Christian & Wong, 2013; McGregor, 2001). Kweok knowledge and Anishinaabek naaknigewin can help mainstream society see what is needed for transformative changes to current water governance. Anishinaabek naaknigewin can generate well-being of N’bi and humanity, if implemented in current water governance.

From the study, the well-being of N’bi and humanity is connected to Nokomis Giizis who is involved in N’bi governance. Kweok have a unique responsibility to, knowledge of, and connection to Nokomis Giizis. This responsibility generates a role in protecting and preserving N’bi today and for future generations just as Nokomis Giizis has done since the beginning of time. Kweok distinct knowledge is based on the ongoing relationships with Nokomis Giizis generating the responsibility to participate in water governance and law-making as the voice of N’bi. Anishinaabek kweok are N’bi advocates, protectors, and acquire authority from Nokomis Giizis to ensure N’bi for future generations and all life. The authority is demonstrated in Anishinaabek naaknigewin.

Anishinaabek naaknigewin informs sustainable relationships. Humans need to be able to relate and work with Nokomis Giizis to ensure transformative paths that lead to sustainable relationships. This research helps us to better understand our place in the natural world, that we are a part of nature, not above it. Nokomis Giizis teaches us that we are part of her cycles and has responsibilities to N’bi. In fact, Nokomis Giizis regulates N’bi (Anderson, 2000). Kweok’s birthing waters and cycles are regulated by Nokomis Giizis and as such, kweok have and are holders of unique knowledge that can assist water governance. This knowledge is interconnected with naaknigewin of Nokomis Giizis and is referred to as Natural law. Borrows (2010) reminds us that Indigenous legal traditions are built upon Natural law which pertain to the relationships among humans as well as responsibilities with all life. Anishinaabek kweok have knowledge of Natural law for Nokomis Giizis, and this knowledge directly relates to N’bi governance. A key point is that kweok need to be included in current water governance which can also address humanity’s relationship to N’bi. Mainstream society needs to employ naaknigewin in N’bi governance and water governance more broadly.

Mainstream society has relationships to N’bi based on N’bi as a resource (Bakker, 2010). The Indigenous Peoples that understand customs, ceremony, and traditions recognize N’bi is a living being with responsibilities to all life. All humanity needs to reaffirm their relationships and responsibilities to N’bi. Anishinaabe scholar Deborah McGregor (2005) explains that in the “recognition of the environmental crisis and realization that Western science alone could not solve this problem” (p. 104) and that those “cultures that were sustainable for thousands of years” (p. 104). If N’bi is to continue to live its responsibilities, humanity needs to pursue a more responsible and informed relationship with N’bi to address the challenges faced globally, nationally, and locally in water governance. No one is exempt from caring and respecting N’bi. Anishinaabe legal scholar Rayanna Seymour-Hourie is quoted in Craft et al. (2021) we all have “obligations to have a good relationship with N’bi and contribute to N’bi’s healing” (p. 30). It has become well known that current water governance is in a state of crisis, it is fragmented, and lacks Indigenous perspectives (Bakker, 2010; Hania, 2019). Settler governments must turn to kweok knowledge, Anishinaabek naaknigewin, and Nokomis Giizis to address the crisis. As N’bi and Nokomis Giizis continue to live their responsibilities, humanity has much to learn in terms of sustainable water governance. If the crisis is not addressed, N’bi will not be able to live its responsibilities causing life to cease to exist.

Conclusion

This research is unique to the Anishinaabek territory in the Great Lakes territory and has contributed to re-theorizing water governance with the intervention focusing on Anishinaabek giikendaaswin. There is an ongoing need to address current political discourse of N’bi governance practices which conceal uneven social-ecological risks and block opportunities to articulate and redraw water-related decisions. Wilson et al. (2019) explain that recentering politics on water governance is an ongoing effort to create a water ethics narrative or Indigenous legal framework that can offer hope to the future of water decision making. Political underpinnings are currently constructed by colonial systems (Wilson et al., 2019). The Indigenous participants in this study assert they can inform this process. Indigenous women are standing up and taking action to protect N’bi through various activities such as making offerings to N’bi and participating in Water Walks. Various Anishinaabek kweok groups are re-establishing themselves as decision makers, educators, and caregivers of N’bi. Altamirano-Jiménez (2021) explains, “Women’s bodies coming together are central to protect Indigenous identity through the protection of other beings and entities” (p. 221), including N’bi. Kweok coming together is fundamental for the protection of N’bi for all humanity. Re-theorizing water governance can include kweok knowledge specific to Nokomis Giizis and naaknigewin.

This research informs humans behaviour towards N’bi through the examination of Nokomis Giizis and naaknigewin. It included Anishinaabek kweok knowledge on legal and governance elements for N’bi. Wilson and Inkster (2018) explain how rethinking current water governance needs to question concepts of human governance towards N’bi. Anishinaabek understand N’bi and Nokomis Giizis have a distinct relationship and govern themselves. It is about how humans interact in relationships to N’bi and Nokomis Giizis. Humans have the responsibility to protect N’bi from destruction ensuring N’bi responsibility continuance. Nokomis Giizis regulates the cycles of kweok; she also moves entire oceans. Expanding to recognize that all life sustains themselves and would continue to do so if humans were to disappear. Understanding that human interference with N’bi contributes to the destruction of N’bi, ultimately destroying humanity’s relationships and responsibilities to N’bi and Nokomis Giizis. Humanity must pursue their responsibilities and re-establish relationships with N’bi to safeguard their continual responsibility of providing and sustaining life.

Anishinaabek naaknigewin has sustained Anishinaabek guiding their responsibilities. Nokomis Giizis persists in living her responsibilities. The fortitude of both Nokomis Giizis and kweok in continuing to live their responsibilities is testament to the inclusion of kweok in water governance. The relationship between Nokomis Giizis and kweok at every level and scale are required if we, as humanity, are to live well with N’bi to support the continuance of life. The relationships, responsibilities, and knowledge of Nokomis Giizis and N’bi can remind humanity that we are not in charge of N’bi but rather have the responsibility to live well with Nokomis Giizis. Living well with N’bi and Nokomis Giizis means non-interference of their responsibilities by humans. Understanding this with humility can inform sustainable water governance. Indigenous Peoples’ appeal to be involved in water governance is not new. Yet, it remains elusive to the many colonial governments to proceed with recentering politics in water governance. Humanity needs to understand they rely on N’bi for life, and this reliance extends beyond earth to Nokomis Giizis. It is humanity’s responsibility to act ethically in relationship with other life forms to ensure continuance of all life’s responsibilities.

Future research

This article explored how Anishinaabek kweok relationships and responsibilities with Nokomis Giizis can inform N’bi governance based on Anishinaabek naaknigewin in the Great Lakes territory. Findings provided several recommendations such as including kweok and Indigenous law in water governance. Actions need to flow from these recommendations. Future research could explore a framework for ensuring Indigenous laws guide water governance. This framework would need to be inclusive of kweok knowledge since kweok are the carriers and voice for N’bi.