POL200 - Week 3 Discussion Questions
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University of Toronto *
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200
Subject
Political Science
Date
Dec 6, 2023
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docx
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3
Uploaded by taraterzi
Tara Terzi
POL200
Week 3 Discussion Questions
1.
If we accept, as Deborah McGregor argues, that not only humans, but also non-humans
have their own understandings and practices of
mino-mnaamodzawin
, what are the
implications for our relationships with and obligations to non-human animals and other
entities?
Acknowledging that minom-aammadzawin is not only for humans, treating such a viewpoint as
if they are human, is our obligation. In this regard, a supreme court document notes that “land,
plants, animals and people are spirits of the earth – they must all be respected” (McGregor, 2015,
p. 14). Sandra Styres further notes that “all beings/entities/ people should undertake their duties
for the sustainability to be upheld” (McGregor, 2015, p. 14). This means that in as much as the
non-human beings also have their own ways of comprehending, appreciating, and practicing the
mino-mnaamódzawin, we still owe it to them to honor these relationships so that equilibrium can
prevail, and the ongoing process of creation. Essentially, indigenous law is generally a web of
supportive relationships and living harmoniously alongside nature. This concept of justice
envisions peaceful relations between people and other existing creatures both in vegetal realm,
avian kingdom, animal universe and beyond for the purpose of maintaining balance in nature and
beyond.
2.
Is there space for the consideration of
mino-mnaamodzawin
or the Original Instructions
in non-Indigenous politics and political institutions here in Canada? Can we imagine
Anishinaabe ideas not only cultivating strong families and relationships and lives
within
Anishinaabe communities, but transforming Canadian policy and values more broadly, in
the foundational way McGregor aspires to see? Or do you see more fundamental
incompatibilities? (Try not to answer only in a pragmatic way, but on a deeper level of
values and possibilities.)
The consideration of mino-mnaamodzawin, or the Original Instructions, within non-
Indigenous politics and institutions in Canada raises profound questions about the
intersection of cultural values, political philosophy, and the potential for
transformative change. Examining this concept goes beyond pragmatic
considerations and delves into deeper levels of values and possibilities.
1. Cultural Intersection:
Possibility:
There is potential for a meaningful cultural intersection where
Anishinaabe ideas, including mino-mnaamodzawin, coexist with and influence
non-Indigenous politics.
Values:
Recognizing and respecting the Original Instructions involves a
deeper understanding of Indigenous worldviews, emphasizing harmony,
reciprocity, and interconnectedness with the land.
2. Transformative Influence:
Possibility:
Anishinaabe ideas have the potential to transform Canadian policy
and values, challenging the existing frameworks and fostering a more
inclusive, holistic approach.
Values:
This transformation could be rooted in values such as environmental
stewardship, community well-being, and a relational understanding of
governance.
3. Foundational Changes:
Possibility:
The aspiration for Anishinaabe ideas to form the foundation of
Canadian policy reflects a vision of reconciliation that transcends superficial
changes.
Values:
At a deeper level, this reflects a commitment to recognizing
Indigenous philosophies as foundational to the Canadian identity, challenging
historical narratives.
4. Fundamental Incompatibilities:
Challenge:
Despite these possibilities, there are challenges in navigating
fundamental incompatibilities, especially when Western political structures
may clash with Indigenous governance models.
Values:
The clash may stem from differing values regarding individual rights,
land ownership, and the role of the state.
5. Reconciliation and Reciprocity:
Possibility:
Embracing Anishinaabe ideas offers an avenue for genuine
reconciliation and reciprocity, acknowledging the historical injustices and
working towards a shared future.
Values:
This approach aligns with values of justice, equity, and the
recognition of Indigenous rights and self-determination.
Conclusion: Exploring the integration of mino-mnaamodzawin in Canadian politics
involves envisioning a paradigm shift in values and perspectives. While challenges
exist, the possibilities lie in recognizing the richness of Indigenous philosophies and
their potential to inform a more inclusive and harmonious political landscape in
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