Anishinaabeg Elders’ Land-based Knowledge: Enacting Bagijigan for Health and Well-being
Indigenous Elders carry knowledge systems that are embedded within their respective land-based systems of knowledge. When Indigenous Elders pass away, their knowledge systems, if not preserved and documented, also pass away, which has lasting impacts on the continuance of Indigenous knowledge and pr...
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fterudit:oai:erudit.org:1106672ar 2023-11-05T03:32:24+01:00 Anishinaabeg Elders’ Land-based Knowledge: Enacting Bagijigan for Health and Well-being McGuire-Adams, Tricia Naicatchewenin First Nation 2023 http://id.erudit.org/iderudit/1106672ar https://doi.org/10.18584/iipj.2023.14.2.14802 en eng Scholarship@Western (Western University) Érudit The International Indigenous Policy Journal vol. 14 no. 2 (2023) http://id.erudit.org/iderudit/1106672ar doi:10.18584/iipj.2023.14.2.14802 ©, 2023TriciaMcGuire-Adams, Naicatchewenin First Nation knowledge keepers resurgence Anishinaabe women gifts sharing text 2023 fterudit https://doi.org/10.18584/iipj.2023.14.2.14802 2023-10-07T23:13:25Z Indigenous Elders carry knowledge systems that are embedded within their respective land-based systems of knowledge. When Indigenous Elders pass away, their knowledge systems, if not preserved and documented, also pass away, which has lasting impacts on the continuance of Indigenous knowledge and practices of health and well-being. As a result of the enduring presence of settler colonialism, Indigenous Elders pass away at far earlier ages in comparison to their non-Indigenous counterparts. This article shows the results of an Indigenous health and well-being research project led by an Anishinaabe community in partnership with an Anishinaabe researcher. Guided by Anishinaabeg Elders and a Community Advisory Board, this research project preserves and documents Elders' knowledge of the land for community use and asks, how does knowledge of the land inform our health and well-being practices? In this article, we argue that Elders' knowledge is integral for regenerating critical well-being practices. We demonstrate that placing Elders' knowledge at the forefront of our well-being is an actionable practice of ganandawisiwin or good health. Without such knowledge and practices, we risk missing an opportunity to learn about well-being practices from our most precious knowledge holders. Text anishina* Érudit.org (Université Montréal) The International Indigenous Policy Journal 14 2 |
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Érudit.org (Université Montréal) |
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English |
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knowledge keepers resurgence Anishinaabe women gifts sharing |
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knowledge keepers resurgence Anishinaabe women gifts sharing McGuire-Adams, Tricia Naicatchewenin First Nation Anishinaabeg Elders’ Land-based Knowledge: Enacting Bagijigan for Health and Well-being |
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knowledge keepers resurgence Anishinaabe women gifts sharing |
description |
Indigenous Elders carry knowledge systems that are embedded within their respective land-based systems of knowledge. When Indigenous Elders pass away, their knowledge systems, if not preserved and documented, also pass away, which has lasting impacts on the continuance of Indigenous knowledge and practices of health and well-being. As a result of the enduring presence of settler colonialism, Indigenous Elders pass away at far earlier ages in comparison to their non-Indigenous counterparts. This article shows the results of an Indigenous health and well-being research project led by an Anishinaabe community in partnership with an Anishinaabe researcher. Guided by Anishinaabeg Elders and a Community Advisory Board, this research project preserves and documents Elders' knowledge of the land for community use and asks, how does knowledge of the land inform our health and well-being practices? In this article, we argue that Elders' knowledge is integral for regenerating critical well-being practices. We demonstrate that placing Elders' knowledge at the forefront of our well-being is an actionable practice of ganandawisiwin or good health. Without such knowledge and practices, we risk missing an opportunity to learn about well-being practices from our most precious knowledge holders. |
format |
Text |
author |
McGuire-Adams, Tricia Naicatchewenin First Nation |
author_facet |
McGuire-Adams, Tricia Naicatchewenin First Nation |
author_sort |
McGuire-Adams, Tricia |
title |
Anishinaabeg Elders’ Land-based Knowledge: Enacting Bagijigan for Health and Well-being |
title_short |
Anishinaabeg Elders’ Land-based Knowledge: Enacting Bagijigan for Health and Well-being |
title_full |
Anishinaabeg Elders’ Land-based Knowledge: Enacting Bagijigan for Health and Well-being |
title_fullStr |
Anishinaabeg Elders’ Land-based Knowledge: Enacting Bagijigan for Health and Well-being |
title_full_unstemmed |
Anishinaabeg Elders’ Land-based Knowledge: Enacting Bagijigan for Health and Well-being |
title_sort |
anishinaabeg elders’ land-based knowledge: enacting bagijigan for health and well-being |
publisher |
Scholarship@Western (Western University) |
publishDate |
2023 |
url |
http://id.erudit.org/iderudit/1106672ar https://doi.org/10.18584/iipj.2023.14.2.14802 |
genre |
anishina* |
genre_facet |
anishina* |
op_relation |
The International Indigenous Policy Journal vol. 14 no. 2 (2023) http://id.erudit.org/iderudit/1106672ar doi:10.18584/iipj.2023.14.2.14802 |
op_rights |
©, 2023TriciaMcGuire-Adams, Naicatchewenin First Nation |
op_doi |
https://doi.org/10.18584/iipj.2023.14.2.14802 |
container_title |
The International Indigenous Policy Journal |
container_volume |
14 |
container_issue |
2 |
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1781695573422768128 |