Transcription
How Native Americans made decisions for the future.
The term Native Americans is a broad spectrum one, which contains many nations and tribes. Each nation and tribe has its own unique tradition. Still, it seems most of them have a common way of thinking and acting in accordance to the future.
A long time ago, the Iroy people, a confederation of Native American tribes, proclaimed that leaders must look and listen for the welfare of the whole people and have always in view not only the present but also the coming generations. And that the thickness of their skin shall be seven spans to protect against the anger, offensive actions, and criticism that may affect making the decisions. The seven spans are interpreted as the Seven Generations principle.
The Seven Generation principle is based on ancient Native philosophy that the decisions made today should result in a sustainable world seven generations into the future. Although most native tribes follow and live by similar rules, the first recorded concepts of the Seventh Generation principle date back to the writing of the Great Law of Peace of the Iroy Confederates. Although the actual date is under determined, the range of writing time is anywhere from the 12th to the 16th century.
These commitments of stewardship for future generations and moral toughness are a profound formula for ensuring intergenerational responsibility by considering the well-being of those who do not yet have a voice, but who may nonetheless be affected by the decisions made in the present. The point is to remove individual self-interests from public decision making.
An interesting thing to consider is that seven generations is about the longest period of time that people can grasp subjectively. Some people had great grandparents when they were born. Some have known their grandparents, parents, and themselves. They may also know their children, their grandchildren, and possibly their great grandchildren. These seven generations are a timeline in human experience.
Similarly to the Iroy ways, Brian Yazzi Burkhart, a Cherokee, has described his experience of the story of Coyote, a Cherokee tale which goes like this: The Coyote is wandering around in his usual way when he comes upon a prairie dog town. The prairie dogs laugh and curse at him. The Coyote gets angry and wants revenge. The sun is high in the sky. The Coyote decides that he wants clouds to come. The Coyote decides that he wants clouds to come. He is starting to hate the prairie dogs and so thinks about rain. Just then, a cloud appears. The Coyote says, "I wish it would rain on me," and that is what happened. The Coyote says, "I wish there were rain at my feet," and that is what happened. "I want the rain up to my knees," the Coyote says, and that is what happened. "I want the rain up to my waist," he then says, and that is what happened. Eventually, the entire land is flooded.
The Coyote's mistake is not letting what is right guide his actions, but instead acting entirely on his own motivation. This is a reminder that one must be careful about what one desires and must keep in mind the things around us and how we relate to them. He describes this as the principle of relatedness.
On the other hand, there is a Lota phrase, "Mitakuye Oyasin." It reflects the worldview held by the Lota people. This concept and phrase is expressed in many Yton Su prayers, as well as by ceremonial people in other Lota communities. The phrase translates in English as "all my relatives," "we are all related," or "All My Relations." It is a concept of harmony with all forms of life: other people, animals, birds, insects, trees and plants, and even rocks, rivers, mountains, and valleys.
Among the Hopi people, there is a concept known as "Hotani," translating roughly to the Hopi path of life. It entails behaving with a peaceful goal, cooperation, humility, and respect. Hopi philosophy teaches that life is a journey to be lived harmoniously with the natural world. The Hopi believe that following their way of life will lead to positive outcomes not only in interpersonal relationships, but also in interactions with nature, for example, ensuring sufficient rainfall and a good harvest.
Perhaps the most important aspect of native cosmic visions is the concept of creation as a living process, resulting in a living universe in which a connection exists between all things. Thus, the creators are our family, our grandparents or parents, and all of their creations are children who, of necessity, are also our relations.
Don Juan Matus, a Yaqui Shaman in Carlos Castan's book "Journey to Ixtlan," captures very well the attitude of many Native people. He says, "You don't eat five quail, you eat one. You don't damage the plants just to make a barbecue. You don't use and squeeze people until they have shriveled to nothing, especially the people you love." This kind of attitude is found over and over again in the traditions of native people.
Native Americans believe that useful knowledge can be acquired through individual experience, which is valid to that space and time. The method of interacting with the environment is never made fixed and instead is carried through generations who continuously revise it and add to it.
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