Draft:Mino Bimaadiziwin

Mino-bimaadiziwin, translated as "the good life", is an Anishinaabe philosophy of well-being centred around various Anishinaabe teachings. One of the primary focuses of mino-bimaadiziwin is achieving balance and harmony in life, as well as recognizing and nurturing the four elements of one's self: mind, body, heart, and spirit. Beyond the self, mino-bimaadiziwin encourages individuals to connect, feel, think, and act in good ways, which can "lead to healthy relationships with the self and others," including the more-than-human world.

Something about the medicine wheel

The concept of holistic health, as embodied by mino-bimaadiziwin, is widely embraced and endorsed by Indigenous communities throughout Manitoba and beyond.

Worldview

Mino-bimaadiziwin is founded in the Anishinaabe creation story and was "given to Anishinaabe people as part of their original instructions". The story highlights the "incredible love" the Creator had for the Anishinaabe people, reflected in the gifts given through creation, such as wind, fire, and water. A central part of mino-bimaadiziwin involves reflecting the original love from the Creator to other people and the more-than-human world.

Because of this worldview, "mino-bimaadiziwin is sometimes referred to as striving to always think the highest thought", meaning that an individual should "[think] in the highest, most respectful, and compassionate way" about their self, their community, and their environment.

Values

For Anishinaabe mino-bimaadiziwin, individuals strive to embody several interconnected and interrelated values that relate to various Anishinaabe teachings, including the Teachings of the Seven Grandfathers. Understanding and living according to these values is considered a lifelong journey.

Aakode'ewin (Bravery)

Bravery is one of the seven sacred grandfather teachings. In the Anishinaabe language, aakode'ewin literally means "state of having a fearless heart." According to the Anishinaabe worldview, bravery involves acting with integrity and doing what is right for the community, family, and/or self, even if the consequences are unpleasant. Some communities instead use either zoongadiziwin ("state of having a strong casing") or zoongide'ewin ("state of having a strong heart").

The Anishinaabe people represent the concept of humility with the bear because "the mother bear has the courage and strength to face her fears and challenges while protecting her young".

Balance

According to the Anishinaabe worldview, balance refers to the idea that individuals must provide adequate attention to all aspects throughout their lifespan.

Dabaadendiziwin (Humility)

Humility is one of the seven sacred grandfather teachings. According to the Anishinaabe worldview, humility involves knowing oneself as a "sacred part of Creation". This involves recognizing oneself as equal to others, including others in the more-than-human world, neither more or less important.

In the Anishinaabe language, dabaadendiziwin can also mean "compassion." Some communities instead express this with bekaadiziwin, which in addition to "humility" can also be translated as "calmness," "meekness," "gentility" or "patience."

The Anishinaabe people represent the concept of humility with the wolf, whose "life is lived for his pack" and experiences "the ultimate shame" if outcast.

Debwewin (Truth)

Truth is one of the seven sacred grandfather teachings. According to the Anishinaabe worldview, to fully know truth, an individual must know and understand all of the sacred teachings.

The Anishinaabe people represent the concept of truth with the turtle, who "was here during the creation of Earth and carries the teachings of life on his back. The turtle lives life in a slow and meticulous manner because he understands the importance of both the journey and the destination."

Gwayakwaadiziwin (Honesty)

Honesty is one of the seven sacred grandfather teachings. In the Anishinaabe language, gwayakwaadiziwin can also mean "righteousness." According to the Anishinaabe worldview, honesty is carried out in both word and action, and individuals must be honest with themselves and others. If an individual is honest with themselves, they will likely find it easier to be honest with others, as well.

The Anishinaabe people represent the concept of honesty with the raven.

Interconnectedness

According to the Anishinaabe worldview, understanding interconnectedness involves recognizing the connections between one's self and the world beyond the self, including other people and the more-than-human world, as well as "creat[ing] an environment which is mutually sustaining".

Interrelationship

According to the Anishinaabe worldview, understanding interrelationship involves developing relationships between one's self and the world beyond the self, including other people and the more-than-human world, as well as relationships between the mental, emotional, physical, and spiritual aspects of one's self.

Nibwaakaawin (Wisdom)

Wisdom is one of the seven sacred grandfather teachings. According to the Anishinaabe worldview, wisdom refers to the ability to cherish knowledge. It is considered a gift from the Creator to be used for the good of the people. In the Anishinaabe language, Nibwaakaawin expresses not only "wisdom," but also means "prudence," or "intelligence." Some communities also use the word gikendaasowin, which can also mean "intelligence" or "knowledge."

The Anishinaabe people represent the concept of wisdom with the beaver, who uses its "natural gift wisely" and alters its "environment in an environmentally friendly and sustainable way" to benefit its family.

Minaadendamowin (Respect)

Respect is one of the seven sacred grandfather teachings. According to the Anishinaabe worldview, respect involves honoring all of creation.

Some communities instead use ozhibwaadenindiwin or manazoonidiwin.

Oohjine refers to the belief that "when life is disrespected [...,] that disrespect will come back to you and something will happen to you".

The Anishinaabek also believe "there is good and bad in everything"; for example, "water gives life, yet you can also drown in it". As such, "everything must be respected" The Anishinaabe people represent the concept of respect with the buffalo, who "gives every part of his being to sustain the human way of living, not because he is of less value, but because he respects the balance and needs of others".

Wholeness

According to the Anishinaabe worldview, wholeness refers to the concept of recognizing the entirety of an individual, including oneself, as well as the entirety of creation. In doing so, the individual also recognizes "that the whole is greater than the sum of its parts, yet the parts cannot be fully seen until the shape of the whole can be seen".

To understand wholeness, individuals must also come to understand other Anishinaabe values, including interrelationship and interconnectedness.

Zaagi'idiwin (Love)

Love is one of the seven sacred grandfather teachings. According to the Anishinaabe worldview, to know love is to know peace. To experience mino-bimaadiziwin, individuals should learn to give unconditional love to others and to themselves, as well as to receive love. Importantly, it is recognized that people who are weak and who are struggling need love the most. When an individual knows true love for themselves, their community, and the more-than human world, they are thought to experience peace.

In the Anishinaabe language, zaagi'idiwin comes with the reciprocal theme idi, which indicates that this form of love is mutual. Some communities also use the word gizhaawenidiwin, which is translated as "jealousy" in many contexts; however, in this context, it is translated as "love" or "zeal". Again, the reciprocal theme idi indicates that this form of love is mutual.

The Anishinaabe people represent the concept of love with the eagle, who "has the strength to carry all the teachings", " the ability to fly highest and closest to the creator", and "the sight to see all the ways of being from great distances". Because the Anishinaabe people greatly value the teaching of love, "an eagle feather is considered the highest honor and a sacred gift".

Teachings

Mino-bimaadiziwin is connected to several Anishinaabe teachings.

Medicine wheel

The medicine wheel is a symbol used by various Indigenous groups to discuss traditional teachings. The medicine wheel is drawn as a circle with four equidistant points connected by two lines, one vertical and one horizontal, creating four quadrants. These four points and four quadrants can hold various symbolic meanings for different teachings and Indigenous peoples. For instance, the four points can symbolize the four directions (north, east, south, west) while the four quadrants represent the four parts of one's self (mind, heart, body, spirit), the four parts of life (infancy, youth, adulthood, old age), and the four seasons (winter, spring, summer fall), among others. Abiding by these teachings can lead an individual on the path to mino-bimaadiziwin.

Path of life

The path of life, sometimes referred to as the four hills or life stages, provides perspectives regarding an individual's experiences throughout the life span. The life span can be separated into four distinct parts—"infancy, youth, adulthood, and old age"—and seven stages—"the good life, the fast life, the wandering and wondering life, the truth life, the planting life, the doing life, and the elder life".

The first part of life, infancy, occurs between birth and age seven. During this part, individuals experience the good life, meaning that only good things should happen to them as they are nurtured by others, and they should be allowed the freedom to express themselves and explore the world in a safe manner. Beyond receiving material goods and positive feelings, individuals should also receive teachings to lead them on a good path for their life. Having such experiences prepares the individual for later parts of their life.

The second part of life, youth, occurs between age seven and the start of young adulthood. During this part, individuals experience the fast life, as well as the wandering and wondering life. For the former, an individual begins to take on responsibilities and question what they have received in terms of teachings, as well as their place in the world. They may also begin fasting to prepare for vision quests, in which they seek "guidance from the spirits as to what their purpose, or role, is in life". Fasting is considered beneficial because it heightens the senses, increases appreciates, and teaches discipline, which in turn helps the individual "know themselves as a strong and worthy person". The solitude often experienced in the fasting process can also help individuals develop respect for themselves, as well as for the natural world. The fast life ends around puberty, at which point individuals begin the wandering and wondering life where they continue to question teachings and their place in the world, which may lead to rebellion. During this time, they are determining what they believe to be true about themselves and about the world.

The third part of life, adulthood, consists two life stages: the truth life and the planting life. In the former, "the individual starts to show evidence of what they have learned". This includes taking on more responsibilities within their community. In the latter, the individual focuses on "creating a life for others, usually family, and the self. It is a time of concretely deciding what kind of life is desired for the present, and the future, and making it happen. An individual begins to actualize what they have learned and what they have to offer themselves and their community."

The final of part of life, old age, also consists of two life stages: the doing life and the elder life. Both life stages focus on giving back to the community. At first, the individual reflects back on the plans made during the planting life and actively works toward fulfilling them. Although they are giving back to the community, often focusing on others more than themselves, their responsibilities may decrease as their families age. During the final stage, the elder life, individuals share the wisdom they have gained with the community, who, in turn, cares for and nurtures them.

External links / Further readings

• Principles of Mino Bimaadiziwin
• First Nation students in Thunder Bay learn meaning of ‘mino bimaadiziwin’
• Educating in the Seventh Fire: Debwewin, Mino-bimaadiziwin, and Ecological Justice
• Anishinaabe inaakonigewin: principles for the intergenerational preservation of mino-bimaadiziwin
• Re-conceptualizing Anishinaabe Mino-Bimaadiziwin (the Good Life) as Research Methodology: A Spirit-centered Way in Anishinaabe Research (in the Canadian Journal of Native Education, vol. 33, no. 1)
• Rheault, D'Arcy (1999). Anishinaabe Mino-Bimaadiziwin - The Way of a Good Life: An Examination of Anishinaabe Philosophy, Ethics and Traditional Knowledge. Debwewin Press. ISBN 9781500123796. OCLC 855307597.