Indigenous women play central leadership role

Opinion

Hey there, time traveller!
This article was published 12/07/2024 (452 days ago), so information in it may no longer be current.

National Indigenous Peoples Day once again passed on June 21. Many of us witnessed incredible Indigenous women dancing and singing in ribbon skirts, holding ceremonial feathers and celebrating the summer solstice.

Many of us also know about the tragic history of Indigenous women post-European contact in the 1500s or so. They were routinely abused, denigrated and sexually assaulted by the newcomers, marginalized by government officials, dismissed by the church hierarchy and “disappeared” in the thousands by non-Indigenous killers.

Equally important, colonial governments took away traditional decision-making power from Indigenous women. This was mostly done to sideline these women so colonial institutions could ensure their dominance and control of Indigenous communities.

That helps to explain the devastating impact that the Indian Residential School (IRS) system had on women in particular (who were at the centre of family life), and especially on Indigenous communities in Canada. Since the IRS system served to effectively breakdown the Indigenous family unit, women suffered and struggled mightily to bring healing to their families and First Nations.

It goes without saying, of course, that colonialism and patriarchy were not kind to women in general. But Indigenous women were particularly subjected to egregious acts of violence, dehumanization and “othering.” They were, and still are, viewed as “Native princesses,” disposable and promiscuous, labelled as “squaws,” and, most alarmingly, seen as morally lacking.

Even though Indigenous women did engage in subtle forms of resistance to suffocating colonialism, they were largely viewed by colonial and church institutions as posing a threat to Canadian society. Accordingly, tight controls were required on the behaviour of First Nations women (such as the 1880s Pass System and the federal Indian Act itself).

It wasn’t always that way, though. I remember the late Mi’kmaq Elder John Joe Sark telling me how Indigenous women used to be held in very high regard, exercised decision-making authority and were/are integral players in structuring Indigenous societies.

So I’ve been thinking lately about the role of First Nations women, their status and responsibilities in traditional Indigenous societies, and their current situation. In his recent book with Gisele Gordon, The Memoirs of Miss Chief Eagle Testickle, renowned Indigenous visual artist Kent Monkman noted: “The negotiators for the Crown did not recognize the leadership of the okihcitawiskwewak, the women who held responsibility for land, air, and water, and spoke only to the men, but the men knew better than to disregard the women law-keepers, so before agreeing to anything, they sought their counsel.”

In fact, Indigenous women were able to develop power and strength from their ability to follow in the footsteps of what their grandmothers were to them – namely, the keepers of the next generation in a truly spiritual, physical and intellectual way. As Indigenous author and educator Jeannette Armstrong once wrote: “It is the strength of this female force that holds all [Indigenous] nations and families together in health.”

As matriarchy reigned supreme in Indigenous societies, First Nations women had power and influence because they were the bearers of life, the ones who nourished all, and care-takers of healthy family systems (the basic unit of social order in Indigenous societies).

Indeed, Indigenous structures and practices involving governance, law-making and consensus-building were all an outgrowth of female experiences — and finely-tuned skills — derived from a mothering, loving and nurturing environment for children.

This, in turn, led to Indigenous social and political systems that were mostly orderly, harmonious and co-operative. It is no wonder, then, that women were relied upon to make the critical decisions in Indigenous communities. As Mi’kmaq author, knowledge-keeper, actor and activist Julie Pellissier-Lush once told me: “Through guidance from, and consultation with, women, chiefs were assisted in the major decisions that they had to make.”

First Nations women also found ways to contribute economically to their families and to maintain Indigenous cultural traditions. They sought work in the agricultural sector, the fish-canning industry and domestic services.

Interestingly, part of their political influence was a function of their control over essential Indigenous redistributive systems, their ongoing role in the fur trade and their involvement in the production and distribution of food. Oftentimes, First Nations women were especially singled out at the potlatch ceremony for their significant contributions.

It is important to note, though, that Indigenous women do not speak with a single voice and identity — nor do they have a singular cultural experience and life history.

Still, Armstrong made the fundamental point that this Indigenous female power actually holds the key to the survival of all of us today. For her, First Nations women possess the power to ensure harmony, co-operation and balance in the natural environment and within communities, families and individuals.

In its absence, however, the world could easily be reduced to a place of chaos, death, hostility and despair.

Peter McKenna is professor of political science at the University of Prince Edward Island in Charlottetown.