{"id":21,"date":"2018-04-18T05:06:40","date_gmt":"2018-04-18T05:06:40","guid":{"rendered":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/front-matter\/indigenous-values\/"},"modified":"2018-04-18T05:06:40","modified_gmt":"2018-04-18T05:06:40","slug":"indigenous-values","status":"publish","type":"front-matter","link":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/front-matter\/indigenous-values\/","title":{"rendered":"Indigenous Values"},"content":{"raw":" \n\nFirst Nations, M\u00e9tis, and Inuit share similar values, which are foundational to leadership. For this guide, the seven values articulated by Nishnaabeg author Leanne Simpson (2011) in her book Dancing on Our Turtle\u2019s Back: Stories of Nishnaabeg Re-Creation, Resurgence and a New Emergence<\/em> (pp. 124\u2013127) provide the vehicle or vessel for the journey. Kokum Dibaajimowinan<\/em><\/strong><\/a>, the grandmothers\u2019 teachings around courage, truth, respect, love, honesty, wisdom, and humility, are common values typically reflected in Indigenous teachings.\n\n

Aakde\u2019ewin (Courage<\/em>)<\/h3>The Nishaabeg have the phrase Aakde\u2019ewin<\/em><\/strong><\/a>, which translates as \u201ccourage\u201d or the \u201cart of being brave.\u201d Simpson describes it as meaning \u201cstrong-hearted\u201d \u2013 \u201cnot in the physical sense, but in relation to Debwewin<\/em> (truth). Aakde\u2019yin<\/em> might be used to describe the weakest person physically, but this kind of strength comes from knowing who one is, grounding in self-knowledge.\u201d\n\n

Debwewin (Truth<\/em>)<\/h3>The art of truth, or Debwewin<\/em><\/strong><\/a>, also translates as \u201csound of the heart,\u201d where speaking from the heart is emphasized. Understanding Debwewin<\/em> means knowing what it takes to be a good human being. Simpson adds, \u201cbeing a good person was being a person whose word you could trust.\u201d\n\n

Mnaadendiwin (Respect<\/em>)<\/h3>Mnaadendiwin<\/em><\/strong> <\/a>translates as \u201crespect\u201d or the \u201cart of respect\u201d \u2013 the act of deeply cherishing each other. We are to work toward seeing each other and cherishing each other for who we are, and in doing so we become one. Simpson adds, \u201cWe become a family of deeply cherished individuals of one mind.\u201d\n\n

Zaagidewin (Love<\/em>)<\/h3>Zaagidewin<\/em><\/strong> <\/a>translates as \u201clove.\u201d It is unconditional love, which is \u201csimilar to the qualities expressed in Gzhwe (great mystery, Creator). He spoke of one bearing their soul and heart nakedly, expressing a complete vulnerability, reminding me of a newborn baby. When one comes to another bearing his or her soul, completely trusting that the other person will be non-judgmental, caring and gentle, he or she come expecting acceptance, gentleness, kindness and nurturing.\u201d\n\n

Gwekwaadiziwin (Honesty<\/em>)<\/h3>Gwekwaadiziwin<\/em><\/strong> <\/a>describes living a straight or honest life. Another term for this value is Kaazhaadizi<\/em>. A person with Kaazhaadizi<\/em> embodies love, is totally giving, and openly accepts another person. Simply, it is to be kind.\n\n

Nbwaakawin (Wisdom<\/em>)<\/h3>\u201cOne way that gentleness, kindness and humility are expressed in our intellectual pursuits is through the concept of Nbwaakawin<\/em><\/strong><\/a>, commonly translated as knowledge,\u201d Simpson writes. Nbwaakawin<\/em> \u201cmeans to put others before one\u2019s own self. In other words, you can think about yourself after you have thought about others, so that even though you might have knowledge or know about a particular concept, you cannot always show what you know. In a sense Nbwaakawin<\/em> keeps ego in check.\u201d\n\n

Dbadendiziwin (Humility)<\/em><\/h3>Simpson concludes with Dbadendiziwin<\/em><\/strong><\/a>, the art of humility or humbleness, which \u201cis to never look upon yourself as being better than anyone else.\u201d Dbadendiziwin<\/em> also means to look after or maintain oneself.\n\n<\/div>","rendered":"

 <\/p>\n

First Nations, M\u00e9tis, and Inuit share similar values, which are foundational to leadership. For this guide, the seven values articulated by Nishnaabeg author Leanne Simpson (2011) in her book Dancing on Our Turtle\u2019s Back: Stories of Nishnaabeg Re-Creation, Resurgence and a New Emergence<\/em> (pp. 124\u2013127) provide the vehicle or vessel for the journey. Kokum Dibaajimowinan<\/em><\/strong><\/a>, the grandmothers\u2019 teachings around courage, truth, respect, love, honesty, wisdom, and humility, are common values typically reflected in Indigenous teachings.<\/p>\n

\n

Aakde\u2019ewin (Courage<\/em>)<\/h3>\n

The Nishaabeg have the phrase Aakde\u2019ewin<\/em><\/strong><\/a>, which translates as \u201ccourage\u201d or the \u201cart of being brave.\u201d Simpson describes it as meaning \u201cstrong-hearted\u201d \u2013 \u201cnot in the physical sense, but in relation to Debwewin<\/em> (truth). Aakde\u2019yin<\/em> might be used to describe the weakest person physically, but this kind of strength comes from knowing who one is, grounding in self-knowledge.\u201d<\/p>\n

Debwewin (Truth<\/em>)<\/h3>\n

The art of truth, or Debwewin<\/em><\/strong><\/a>, also translates as \u201csound of the heart,\u201d where speaking from the heart is emphasized. Understanding Debwewin<\/em> means knowing what it takes to be a good human being. Simpson adds, \u201cbeing a good person was being a person whose word you could trust.\u201d<\/p>\n

Mnaadendiwin (Respect<\/em>)<\/h3>\n

Mnaadendiwin<\/em><\/strong> <\/a>translates as \u201crespect\u201d or the \u201cart of respect\u201d \u2013 the act of deeply cherishing each other. We are to work toward seeing each other and cherishing each other for who we are, and in doing so we become one. Simpson adds, \u201cWe become a family of deeply cherished individuals of one mind.\u201d<\/p>\n

Zaagidewin (Love<\/em>)<\/h3>\n

Zaagidewin<\/em><\/strong> <\/a>translates as \u201clove.\u201d It is unconditional love, which is \u201csimilar to the qualities expressed in Gzhwe (great mystery, Creator). He spoke of one bearing their soul and heart nakedly, expressing a complete vulnerability, reminding me of a newborn baby. When one comes to another bearing his or her soul, completely trusting that the other person will be non-judgmental, caring and gentle, he or she come expecting acceptance, gentleness, kindness and nurturing.\u201d<\/p>\n

Gwekwaadiziwin (Honesty<\/em>)<\/h3>\n

Gwekwaadiziwin<\/em><\/strong> <\/a>describes living a straight or honest life. Another term for this value is Kaazhaadizi<\/em>. A person with Kaazhaadizi<\/em> embodies love, is totally giving, and openly accepts another person. Simply, it is to be kind.<\/p>\n

Nbwaakawin (Wisdom<\/em>)<\/h3>\n

\u201cOne way that gentleness, kindness and humility are expressed in our intellectual pursuits is through the concept of Nbwaakawin<\/em><\/strong><\/a>, commonly translated as knowledge,\u201d Simpson writes. Nbwaakawin<\/em> \u201cmeans to put others before one\u2019s own self. In other words, you can think about yourself after you have thought about others, so that even though you might have knowledge or know about a particular concept, you cannot always show what you know. In a sense Nbwaakawin<\/em> keeps ego in check.\u201d<\/p>\n

Dbadendiziwin (Humility)<\/em><\/h3>\n

Simpson concludes with Dbadendiziwin<\/em><\/strong><\/a>, the art of humility or humbleness, which \u201cis to never look upon yourself as being better than anyone else.\u201d Dbadendiziwin<\/em> also means to look after or maintain oneself.<\/p>\n<\/div>\n","protected":false},"author":2,"menu_order":3,"template":"","meta":{"pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":[],"pb_section_license":""},"front-matter-type":[],"contributor":[],"license":[],"_links":{"self":[{"href":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/wp-json\/pressbooks\/v2\/front-matter\/21"}],"collection":[{"href":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/wp-json\/pressbooks\/v2\/front-matter"}],"about":[{"href":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/wp-json\/wp\/v2\/types\/front-matter"}],"author":[{"embeddable":true,"href":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/wp-json\/wp\/v2\/users\/2"}],"version-history":[{"count":0,"href":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/wp-json\/pressbooks\/v2\/front-matter\/21\/revisions"}],"metadata":[{"href":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/wp-json\/pressbooks\/v2\/front-matter\/21\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/wp-json\/wp\/v2\/media?parent=21"}],"wp:term":[{"taxonomy":"front-matter-type","embeddable":true,"href":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/wp-json\/pressbooks\/v2\/front-matter-type?post=21"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/wp-json\/wp\/v2\/contributor?post=21"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/books.twu.ca\/indigenizationleadersadministrators\/wp-json\/wp\/v2\/license?post=21"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}