The setting is natural. The first thing that we do is to have a feast. The meal is served on two long tables at the community hall. Everyone is fed, both young and old, strangers and community members. People are in great spirits despite the fact we have just returned from a funeral. There is laughter, hugs, exchanging stories and sharing with one another. People walk into the hall with small parcels tucked under their arms or carrying a shopping bag packed with different items. The articles are placed on a table which is placed at the front of the hall. In a matter of minutes, the table is overloaded with different items of varied interest. People come streaming in steadily with donations of money or goods. The general belief is that you donate something which has the greatest sentimental value to you then the Salite begins.
While items are sold to the highest bidders and the Salite is in full swing, I can’t hold myself back from approaching an Elder. I ask her again to explain to me what this is all about. I believe I need further reassuring. I need her guidance and I simply want to be near someone who I feel, I know in my heart is very wise. The Elder explains that there are two major events happening here. The first, she says is the meal, but actually a feast in our honour. This meal is given to us by the person whom we have just buried. She says, “This is Kirsten’s last worldly gesture of kindness, love and generosity for us who are gathered here. Never again in our lifetime will Kirsten bring us together to honour us in this manner. She is honouring us for the last time.” This makes so much sense to me because we as Mi’kmaq love to feed people. This is the best we can do for anyone at any given time.
Being Mi’Kmaq, we cannot help but be aware of the giving, loving, sharing and be conscious of the feelings of others who are present at this occasion. The issue of money is not the point. We are at a ceremony where goodness overrules everything. It is a healing process. It is a grieving process which we must all go through since we are a collective society. We have a responsibility to teach our children so they too will reap the benefits of Mi’kmaq activity. We must let our children see and experience such expressions of love, caring, sharing without any reservations, guilt, shame or hesitance.
The first part of a Salite is the meal and as explained before, we are being honoured by a feast. The second part is the Thanksgiving. Now it is our turn to say “Thank you” to Kirsten for sharing her life with us, though it may have been brief. It is to show that we are grateful to the Creator for lending us a celebrated life, a child truly one of His own. This type of giving is not planned but it is part of our lives.
When Mi’kmaq gather for the feast and Salite, we are displaying our finest. We are in the process of healing. There is no feeling of shame. There are no judgements on anyone. It isn’t reserved for only the poor or an advancement for the well-to-do. It is a tradition. It is an act of love. It is part of our spirituality and it is part of us, like the ground that we walk on. This is our tradition, a sacred tradition and we must continue to use it or a part of our spirituality will be injured.
My sources are: my father, the late Roddie Stevens of Eskasoni, Caroline Gould of Whycocomagh and Uncle Simon Sylliboy, also of Eskasoni.
Values, Customs and Traditions of the Mi’kmaq Nation
Introduction
In every nation, tribe or group of people there is a set of rules which that certain group functions by. This set of rules can come in the form of values, customs and oral traditions. In some nations these are known as a code of ethics. Under one or more of these titles, a society recognizes and utilizes these models to enable themselves to function within their own world. It is from these rules that one can become useful and productive as an individual within one’s own tribal world. It is from these rules that one’s perspective on world views are so unique.
In the Mi’kmaq world, these rules are known as oral traditions. It is from these oral traditions that one can view the world through the window of tribal consciousness. It is through this window that our behaviour has been governed, a behaviour which is acceptable within our own tribal world. It is crucial that we are accepted in our world initially. It is vital in order for one to survive in this world, to learn these sets of rules that have been given to us by the Creator.
Since our traditions, our knowledge of Mi’kmaq history and our secrets of life are oral, these sets of rules which govern our daily activities must be taught by our elders. No one actually learns by verbal knowledge but you learn through observation all during your lifetime. As you grow to adulthood you will have experienced most if not all of them. As you go through life you are exposed to certain situations which call for a certain rule to monitor your behaviour and also the behaviours of others.
In the Mi’kmaq world the philosophies of these rules are not considered important during your childhood. As you mature you begin to rationalize the philosophies yourself. Sometimes as an inquisitive child you may feel a certain rule is irrelevant to the positive contribution of your well-being, then you must no doubt ask questions. An elder will take time to listen to you as to why this certain rule seems worthless to you. In all cases you will be listened to and your case will be aired. The elder will point out all the instances where this particular rule has worked in his lifetime and your case doesn’t stand firm with all the positive attributes constituted for thousands of years by the usage of this rule. In all cases, your doubt will be transformed into newly acquired knowledge.
These “Oral Traditions” are the foundations of our tribal consciousness. It is the feeding ground of tribal epistemology. It is the beginning and the end of Mi’kmaq life. Without these sets of rules we would not be any different from all other human beings and we would lose that uniqueness of being Mi’kmaq. We would lose that ability to perceive the world from a diverse perception.
Since I am Mi’kmaw, there has been much contemplation whether traditions should be broken by recording them on paper or whether they should be left as they have been for generations. The advice of the elders was sought and it is with their wish and blessings that they are to be recorded. Their rationale at the time was to give the teachers in schools the opportunity to relay these sacred messages to our children. There is great appreciation expressed by this author to the wisdom of our elders; without their understanding, this would not have been possible. The general feeling of the elders is that they are pleased to have these sacred messages recorded by a Mi’kmaw; therefore, the fear of misinterpretation is not present. These are being recorded with the intent of spreading Mi’kmaq wisdom and to preserve and strengthen tribal consciousness in our youth, the Mi’kmaw of the future.
1. The Spirit is present in all of nature
Given the Mi’kmaq view that all things in the world have their own spirit, and all things must work in harmony with each other, Mi’kmaq show respect for the spirit by extending certain rituals to our interaction with nature. Just as we send off the spirit of our dead with proper rituals and ceremony, we extend a certain amount of recognition of the spirit of the tree, animal, plants and elements we disturb for our own use. When we cut a tree for basket weaving or a Christmas tree, take roots from the ground for medicines or our lodges, there are gestures we must follow to keep our minds at ease. We do not apologize for our needs but accept the interdependence of all things.
2. Respect for the human spirit from birth to death
In the Mi’kmaq world, all things have their own unique spirit. The trees, the water, the birds, the animals, and our children all share equally in the Great Scheme. Having their own individuality, these creations must learn their place in the world through their interaction with it and the guidance of their elders.
In the daily lives of Mi’kmaq, children become part of the adult world by being active listeners and participants in it. They are included in all activities of the community, seen at all social functions. Children are encouraged to search, explore and discover their world.
Often we are accused of not disciplining our children, but discipline in Mi’kmaq society is different than
in the dominant society in methods and practice. We use more indirect methods than direct teaching. We would rather encourage the child to observe, explain, and make judgements using his or her observations to reach a conclusion. In cases where a wrong has been done to another, either another child or a family by a child, restitution must be made by that child. In this way the child is very much aware of wrong doing and usually will never forget that incident or the events that led up to it.
3. Respect for Elders
Mi’kmaq society holds this value with the highest esteem and considers it most important of all. Elders not only hold the knowledge of our ancestors, they have the language through which the knowledge must be imparted to the youth. Their years of searching, listening, experiencing, and understanding all that is bodily, emotionally and spiritually possible, grants them the wisdom and strength needed by our youth to become good Mi’kmaq. Elders are the keepers of the sacred lessons of tribal and global harmony for all living things within the environment.
4. Mi’kmaq language is sacred
We believe our language is holy and sacred. The Creator gave it to the Mi’kmaq people for the transmission of all the knowledge our Creator gave to us and for our survival. Our language has its origin in the Maritimes, in the Land of Mi’kmakik, and it is here that it must remain to flourish among the people or we become extinct. The sacred knowledge within our language provides wisdom and understanding. It focuses on the processes of knowledge, the action or verb consciousness, and not on the nouns or material accumulation. It has no curse words, but rather only words to describe all of nature. When one wants to curse or damn anything or anyone, they must use the English language.
5. Sharing
Being Mi’kmaq gives the unique ability to have an eagle’s viewpoint of sharing of yourself, your resources, your time, your knowledge, your wisdom freely without being asked or expecting anything in return. This value is universal among all Native people. The reciprocal giving and sharing enables all people to survive equally. This sharing is expressed in daily life in daily dialogues among Mi’kmaq, sharing stories of self and others, reconfirming the spirit of the Mi’kmaq. Mealtimes are open to all who come and denial of food as polite gestures is discouraged.
6. Death is as natural as birth
The concept of death in the Mi’kmaq world is as natural as birth and is talked about daily in the home. In the large Mi’kmaq network of people, death occurs frequently, and most Mi’kmaq go to the wakes and funerals no matter how far away they appear to be. If a Mi’kmaq dies in a distant city, s/he is sent home to their kin where s/he will be given the proper final rituals for entering the Spirit World. Children are encouraged to visit the wakes in the homes of the kin, to ask questions, and to experience the grief and the sociability of the group. Because death is accepted as a part of living, we are frequently reminded that we are here for a short time; therefore, one must make the best impression on others.
7. Individual non-interference
This is the one concept that baffles non-Natives the most. They cannot understand how one can be counselled if there is no verbal direction to take. A Mi’kmaq counsellor will use the metaphorical approach instead to show another Mi’kmaq how a situation and the consequences occurred. Making one aware of behaviour and consequences of another enables one to see the patterns of similarity and provides necessary information to make judgment accordingly.
8. Respect for the unborn
In the Mi’kmaq language there is no word for fetus or embryo. From the time of conception, a baby is called a Mijuwajij (baby). A mother’s behaviour and attitude are important elements during the growth of that child, so certain precautions are taken and certain behaviours are expected of the mother.
9. Aging is a privilege
The older one gets, the wiser one becomes and the more respect one accrues. When a person receives the title of an Elder s/he is called “Ami” (our grandmother) or “Ami tey” (our grandfather). In this respected position, elders are the teachers of our children in everyday life as well as the spiritual life. They are the orators whose knowledge about Mi’kmaq life and history are critically important to our present and future.
10. Spirituality
Native Spirituality is rooted in the world view of the Mi’kmaq people, reinforced by the deep faith and beliefs of our elders. It maintains their vision for this world, and provides hope in the next. It provides security and peace to the person, and is evident in the soft, accepting nature of our elders. While our elders are Catholic, the old traditions and customs associated with our traditional spirituality are now blended. Elders have a special ability to make one become pleased with one’s self because there is no anger in the way they teach.
11. Belief in the supernatural
Mi’kmaqs have learned about the two worlds from their Creator and how one can obtain knowledge, wisdom, or powers from the other world. Supernatural powers are transmitted through specially endowed people who can go between the two worlds. One, however, goes for good (Kinap) while the other goes for evil (Npuoin). Both are able to overcome the most difficult feats and are greatly feared, especially the npuoin. Kinaps were males who used their powers for the well-being of that society. Our language tells us that there were no female Kinaps, since the word “kinape’skw” (female Kinap) does not exist, although there was known to be a “Npuoini’skw.”
12. Humility and humour
Mi’kmaq have their own unique sense of humour. They can withstand any wrongdoings, misgivings, and shortcomings brought on by another society, or a quarrel among themselves, and be able to laugh about it. We are able to accept our own fallibility by laughing at ourselves and poking fun at others. No human event is so serious that it does not include humour, stories, and jokes. Mi’kmaqs can take a situation which might seem hopeless and transform it into lively piece of conversation complete with the jokes and puns.
13. Labelling: understanding the spirit
First impression is important to a Mi’kmaq. What spirit a person carries will become known immediately to the Mi’kmaq greeters. Such a spirit in a person may become known through his behaviour, clothing, body language or speech, and immediately the Mi’kmaq will know this spirit and thus name it, giving a unique name to the person which may stay with him through life or be short-lived. This labelling is a process common among Mi’kmaqs and accounts for the many unique names given to individuals.
14. Sweetgrass ceremony (Pekitne’man)
Sweetgrass is sacred and is kept in all Mi’kmaq households. Fresh sweetgrass incense lingers in the air all the time. In earlier days, Mi’kmaqs burned braided sweetgrass as an offering to the spirits. The elders have had great respect for sweetgrass as evidenced by their respect for it and giving it special presence in their homes. They advise us against misuse of the sweetgrass other than for baskets or pekitne’man.
15. Indian time
Time is known in the tribal Mi’kmaq world as the biological rhythms of nature. It is not clocked in a linear space, but is known as a space with no beginning and no end. Thus, when our people meet, the meeting begins when the people greet each other and begin the long curious explorations of each other and their families and kin. Elders believe that there is a time for everything and that time will be right and known when it approaches, for instance when your body tells you it is hungry or tired.
16. Time for healing
There is time set aside for healing all pains, physical and mental. When a misunderstanding develops within a family or group, one of the persons in the dispute will leave the household and seek refuge in the extended family. S/he will be given shelter and will not be pressured to go back and make amends immediately. Instead ample time is given while s/he makes a mental evaluation of the situation. Judgements are reserved for those involved. When the anger has subsided on both sides, s/he will make the first move and try to be reinstated in the household.
17. Child care
On a reserve or a village, children are v
isible everywhere. Each adult had and still has that obligation of keeping an eye on children and warning them of potential danger. That danger may be in the form of an approaching stranger, thin ice, an on-coming car, or an animal. It is one’s duty to make an effort to protect all children. It is also appropriate to scold or lecture children other than your own when you see them doing something wrong. Children who speak or understand the Mi’kmaq language know when a stranger who speaks to them in English is not to be trusted and they will turn away from the stranger.
18. Ritual for death and dying
When a person is dying or even dead, Mi’kmaqs believe that person should not be left alone. One does not come into the world alone, and, therefore, should not be left to die alone. Since light was given at birth, so also at death there is light, signified by a candle that remains lit and lights left on to help you in finding the path to the Spirit World (wasoqnikewi). All the family members are encouraged to go to the hospital and be with that person. Each member of the family must seek peace (apiksiktuaqn) with the dying person even if one feels that there is no ill feeling between them. Elders feel that it is important one enters the Spirit World completely at peace with everyone and everything.
The Mi'kmaq Anthology Page 5