Abinoojinyag miinawaa Shki Niigi (Children and Youth)
Abinoojiinyag miinwaa shki niigi (children and youth) hold responsibility to make good choices, learn about their individual and collective responsibilities, and look out for one another. They are also respected as visionaries and teachers within their families, communities, and nations. Importantly, this does not mean that abinoojiinyag miinwaa shki niigi are fully responsible for their own wellbeing or can be expected to have all the skills and knowledge to protect and support themselves. This means that as part of extended family units, abinoojiinyag miinwaa shki niigi have opportunities to enhance and care for the wellbeing of their siblings, cousins, and other community members.
The role of all extended family members including abinoojiinyag miinwaa shki niigi is recognized in Mississauga First Nation’s Draft Family Unity Declaration, which states,
Children are a sacred gift to their family and community. When a child is welcomed to this physical place – it is the responsibility of the parents, siblings, grandparents, aunties, uncles, cousins, and communities to celebrate the arrival of that child. The role of parents is to provide safety, trust, and security for their children. Discipline and societal training often falls to the responsibility of others in the extended family, especially Aunties and Uncles. The entire community watches each child grow and develop, and as their gifts become apparent, other Misswezahging and especially other members of their clan, may become involved in assisting that child develop their gifts.
Within families, youth have important roles to play as role models and as contributors to their families and communities. Children were expected to work together with their parents, gardening, hunting and fishing. In a traditional Anishinaabe home, the family and older siblings held responsibility for the wellbeing of abinoojiinyag miinwaa shki niigi. Extended family stepped in to raise family if there was a broken family home.
As Earl Commanda of Serpent River said,
…because we were such large families back then – I mean there was eight in my family; I’m the oldest of a second generation of families because my father married twice as well, and there’s seven older siblings, and then seven younger siblings – we had to learn to get along. I mean the expectation was, “The older kids would look out for the younger kid.” So that was my role, making sure that... and oftentimes, I’d be asked to go babysit my uncle’s kids; some of the [Johnson] girls, I babysat, for example. [Inaudible], when we were younger, we had other older cousins that would babysit us and look after us.
In terms of their own wellbeing, abinoojiinyag miinwaa shki niigi have the responsibility to learn from those around them, to acquire a vision and to live this vision in ways that contribute positively to their families and communities. As Kim Anderson stated, youth were required to acquire skills such as hunting and fishing, sewing, and cooking. Adults were responsible for ensuring survival through caregiving and providing, while also carrying a moral responsibility for living out the vision that was given to them in their youth.
Involving youth in governance processes gives them opportunities to learn and deepen their understanding. This is one example of the principle of Mkwenim eko niizhwaaching ankoobjigananag or “considering the next seven generations” in action.
Abinoojiinyag miinwaa shki niigi also have a responsibility to enhance their own right to safety and that of others. This is demonstrated in the story of Nimkinsuk, where two young boys are warned not to shoot at the Thunderers. One boy decides to shoot at them despite his parents and brother’s warnings and dies as a result. Both of these boys make choices that affect their future wellbeing. The brother who warns him not to shoot at the Thunderers is unsuccessful in his attempt but does act to enhance the safety and wellbeing of his sibling.
Grace Manitowabi of Sagamok notes that it is important to listen to children and that their voices should be heard and respected especially around issues of safety. She said that recognizing the neglect and abuse of a child, you have to keep track of when the child says “No, I don't want to go there. I don't want to go visiting there”.
As Kim Anderson says, one of the most important teachings shared between grandparents and their grandchildren was the principle of reciprocity in relationships. Youngsters were not simply passive recipients of care and teaching. They were often helpers to their grandparents and were given tasks and responsibilities that facilitated their learning. Children were expected to assist their grandparents with their work growing up. Helping out was also an opportunity to socialize and connect with other community members and relatives. In the past, work was delegated according to age, so that even the youngest children could make a contribution. Community members rewarded children and praised them for “contributing to the well-being of the community and for developing skills that would sustain their families in the present and in the future.
One story shared by a member of Batchewana First Nation described how abinoojiinyag miinwaa shki niigi can play roles in decision-making around community harms. “That was one of our legends in storytelling, was processed traditionally…Who was going to be charged with murder… or homicide. I think it was whoever... and I think it was one little boy went up and he touched the [man]…and, you know what, that meant that, that boy, who killed that other person saved his life. So, he got banishment instead of being killed”. This story demonstrates the respect that is held within Anishinaabe communities for children and youth and the unique insights they have into the world around them.
Abinoojiinyag miinwaa shki niigi bring many gifts to their families and communities. They bring the gifts of joy and laughter, honesty and challenges to the expected ways of doing things. Children and youth should be honoured for their ability to create change within families and communities. As Alexandra Kahsenniio Nahwegahbow asserts,
The honesty that children carry with them instills a great deal of hope, as well as laughter and joy, in their families and communities. The ability to see the wonder in things that appear very natural allows younger generations, as June describes above, to take on the role Cindy Blackstock has described as “the keepers of the possible.” Because of this role as visionaries for the future, Elders and Grandmothers in particular share a very special relationship with young people. This close connection can be seen in the traditional framework of Anishinaabek society, in the guardianship of the Elder’s circle that surrounds the central place of children.