Article 1 – Aboriginal Culture in the North
Insights from the Cultural Habitus and True Beliefs of Elder Marie Ballantyne
by Damilola Ibiwumi Joseph
Introduction
The world’s view of cultural identity and knowledge is very humanly phenomenal because it recognizes the classification of humans into their geographical locations, race and ethnicity. This makes it possible for each category of people to socialize according to their particular cultural identity and knowledge. However, some people may choose to follow their cultural beliefs and practices, while others may unintentionally neglect their cultural background. In a context like the latter, cultural appreciation is not visible to those people. Thus, in this scenario, the continuity of such cultural knowledge and practices may be hindered. Yet, some people claim to have a better understanding of their cultural knowledge and belief systems. The question arises: In what ways do culturally oriented people promote the continuity of their culture? This essay is a subset of a creative project for assessment purpose in the course, Contemporary Canadian Aboriginal Literature 2: Poetry and Drama. The purpose is to contribute towards the continuity of Indigenous culture, practices and knowledge with a view to the inclusion of written communication to store Indigenous ways of knowing. In order to achieve this objective, a one-to-one interview was conducted with a community Elder at the University College of the North (UCN), Thompson, Manitoba. This essay discusses the culture and common beliefs of Aboriginal people in Canada through Elder Marie Ballantyne’s perspective. She is passionate about the transmission of Indigenous knowledge arguing, “all knowledge is important but will fade away if it is not shared. Hence, I will appreciate more if Indigenous students embrace their culture as native people.” She criticizes some of the Aboriginal people’s laissez-faire attitude to their culture and especially invites the younger generation of Aboriginal people at UCN to familiarize themselves with their culture by frequent visits to the UCN Aboriginal Centre (Ininiwi Kiskinwamakewin).
In a twenty-minute interview conducted at the Ininiwi Kiskinwamakewin at 2.00 p.m., May 17, 2018, Elder Marie Ballantyne gave an overview of the Aboriginal culture and people in Canada from the standpoint of her habitus and her true beliefs. In this essay, cultural habitus means deeply ingrained habits, skills, and dispositions that Aboriginal people possess. To Elder Marie Ballantyne, her cultural habitus denotes personal identity, which suggests that her humbleness and caring personality of today is based on the training she received as a child, interacting with the people around her, and the different life experiences she has had up till her adulthood. Elder Marie Ballantyne developed a quest for cultural knowledge and practices by asking questions from culturally oriented adults. Some of the answers she received from this quest for cultural knowledge together with her intuition to pass on the cultural knowledge has led her to become an Elder.
Through my interview with Elder Ballantyne, I understand that the true beliefs also developed from cultural knowledge and practice. However true beliefs are often taken for granted. Therefore, there are reasons for these laissez-faire attitudes among Aboriginal people in terms of their Indigenous knowledge. Some of these reasons may result from the history of colonialism, or personal appreciation level of culture. During my interview, the two words, native and Aboriginal are interchangeably used to refer to Indigenous people. This essay is also a reflection of the Indigenous customs and practices for upcoming Aboriginal generations with a focus to the UCN community, aiming to provide answers to the following questions:
What is my motivation for the interview?
What did I learn through the interview process?
What is the significance of this interview
Answers to these questions will be supported with excerpts from the interview transcript. The entire essay will be organized along these thematic strands. Each theme will address the preceding questions.
The Motivation for the Interview: A Cultural Quest
My place of origin is Nigeria, but I have recently migrated to Canada from South Africa. Despite the fact that Nigeria and South Africa have some similarities in cultural practices, I am proud to uphold my Nigerian Yoruba cultural identity. I believe that cultural identity shapes a person’s way of life, e.g. the way we treat others, showing hospitality and being aware of some notable customs. Initially, I started this project simply for academic assessment purpose. I choose to conduct an interview with an Elder in my community because I want to know more about Indigenous culture and tradition as a student of UCN, whose campus is located in Treaty No. 5 territory. I focused my interview project on UCN a community because I truly feel that this is my social place where I share some of the values, beliefs, norms, religion, or cultural identity with my peers, and with academic and administrative staff. My interest in the interview has increased gradually from writing the proposal, developing relationship with Elder Marie, to obtaining her consent to my request for an interview. I realize that for some time, I have been trying to familiarize myself with the culture and worldviews of the Aboriginal people in order to integrate with my host and the larger Northern community. It is only at the point when I considered the project as a cultural quest that I came to understand that this interview is actually a cultural orientation for me, my peers, specifically the UCN Indigenous students to get the first hand cultural learning experience and to update my views of the Aboriginal people. Keep all these in mind, I ensure that the questions posed to the respondent are designed to elicit the information related to my quest.
The Interview Process: Pathways to a Journey of Discovery
The first step taken for this project is differentiating between who is known as an Elder in the Aboriginal culture context and my prior knowledge of an Elder, who must be advanced in age. The interview process increases my knowledge that an Elder in the Indigenous perspective is culturally oriented and in a position that is merited rather than age privilege. Also, when I sought the consent of Elder Marie Ballantyne, I learned that it is an honor for a culturally minded person to share his/her ways of knowing with people around. This is irrespective of the variance in cultural background because doing so eliminates cultural stereotypes and conflicts. The interview provided me with the opportunity to oral evidences from Elder Marie as experienced cultural model as she was telling me about ceremonies of moon time and sweat lodges, and their significance to the Indigenous people. On the day of the interview, one experience stands out for me is my appreciation for the first hand learning experience from a more knowledgeable and experienced Elder. As a kind gesture and the appreciation for this opportunity, I decided to offer tobacco to Elder Marie Ballantyne as I learnt that is a norm for appreciation of an Elder. Being a non-Indigenous person and a novice to tobacco, when I arrived at the store I was denied to purchase any type of tobacco without a form of identification. Later, the store attendant told me that he initially refused to sell the tobacco to me because he could tell from my enquiry of types of tobacco that I am not the end user. On returning to Elder Marie Ballantyne, I respectfully handed out the wrapped tobacco to her. After opening the package, she smiled and gazed at me. Instinctively, I knew the purchased tobacco was a wrong one and immediately I reacted to her smile by asking, “Did I buy the wrong one?”
Elder Marie Ballantyne, responded, “Don’t worry. That is a part of knowing: when we make mistakes we learn and when we ask questions we learn.”
I nodded my head in acknowledgement of the aforementioned statement because it is true that I can never forget the type of tobacco that is usually offered to an Elder as a gesture of appreciation.
Lastly, I learned that receiving ethical clearance is not only limited to standard and extensive researches such as research conducted as part of writing post graduates thesis and organizational researches. Initially, I was shocked when the instructor mentioned that students whose projects are based on oral evidence require ethical clearance. My assumption was that after all, it is just a class project. Now it made sense to me why ethical clearance is important. When we do interviews with any people, we, even as students, are collecting their information. So they should be on a voluntary base to offer us. The inquiry process must be fair and respectful through the whole process. It was only after I received the approval of the ethical committee that I was able to proceed with my interview. Every step I followed the ethical approval by the UCN ethical committee. Elder Marie Ballantyne also signed a letter of consent before the interview.
The Outcome of the Interview: Knowledge and Practices of the Aboriginal People in Canada
The interview was a huge success because I now have a sharper insight into the culture and worldviews of the Aboriginals from the perspective of the respondent. In particular, I learned the difference between culture and spirituality as indicated in this excerpt below:
I always say this: culture is not a religion it is a way of life like how you have been raised. It is a way of life, i.e. a valued way of living as a human in a physical world. A way of life involves being a spiritual person. Yet, spirituality is different from being traditional because it is a form of religious beliefs. I always want to let people around me know the differences in these terms; culture, being Indigenous and to be spiritual (Ballantyne Marie, 2018).
The distinction was a blur to me in the past. I used to believe that culture precedes religion. But at this moment, I, find the perspective of Elder Marie Ballantyne has nothing much with religion, but more robust and meaningful.
Besides a worldview that decouples culture and spirituality, I learned that the automation age has some negative consequences on Aboriginal culture. The automation age refers to the increase trend in the use of technology to achieve specific tasks; that indirectly eliminate the roles of humans in tasks. Although, the automation age contributes to the efficiency and effectiveness of many industry; it has adversely result in many natural resources to become artificial or processed. Fortunately, Aboriginal people still keep some of the natural sources for their best use. Citing the practice of traditional medicine as a case in point, the interviewee succinctly argues that: “traditional medicine is being overshadowed by modern medicine [even though] there are still traditionalist like traditional men and traditional women that harvest our medicine.” This practice is also a norm in Africa where the herbalists are disdained and people are discouraged from using their products because they have not been subjected to laboratory tests.
Contrary to what is obtainable in some parts of the world, the Indigenous people practice matriarchy which is traceable to the history of the fur trade in Canada. In other words, there are little or no set limits on the position and actions of women in the Aboriginal society. This did not come to me as a surprise to me but what I find astounding is the idea of the potency of a woman as portrayed in the following excerpt below:
Woman has a lot of power, woman is considered powerful because they are able to give life and by faith produce life. For this reason, women are considered very sacred […]. (Ballantyne Marie, 2018)
From the above statement, the personal perspective of Elder Marie Ballantyne is a sharp contrast to a popular notion in some societies that women are the weaker gender. For an example, in Nigeria, it is rare for a woman to be given the role of a chieftain which is comparable to an Elder in the Indigenous community. Although, a woman can perform the role of a traditional healer, a woman is not customarily allowed to be in the position of being able to direct the community affairs of her people. The interview with Elder Ballantyne makes me realize how little by little the role of woman in her culture is been integrated. For instance, I was abjectly opportune to visit the ceremonial room at the Ininiwi Kiskinwamakewin some weeks before the interview. I am clad in a long-sewed skirt as other students; without being aware that to wear a skirt for a woman is significant to the native traditions when entering such dignified places. I am made to know from my interaction with Elder Marie Ballantyne that every woman visiting the ceremonial room must wear a skirt to symbolize womanhood and as a means to respect the culture and identity Aboriginal people. Another aspect I find interesting about Aboriginal culture is their orientation about sexuality and motherhood. Preparatory to the first menstrual cycle, young Indigenous adolescent females undergo the moon ceremony. This is a cultural ceremony where ‘‘…Indigenous adult girls are welcomed to womanhood….’’ Usually, under the guidance of Elderly women, young girls are taught how to raise children of their own, prepare meals and how to sew clothes for her new baby.
Aboriginal girls who undergo the moon ceremony are specifically made to understand that womanhood is a special gift from the creator. This perspective about womanhood might be one rationale why women are revered in Aboriginal society. A cultural shock which I discovered from my interaction with Elder Marie Ballantyne, however, is that it is a taboo for a woman to taste the food they make while cooking a feast meal:
The traditional rule when cooking for a feast is that you do not sample your cooking. Indigenous people believe that the creator gives you a mind and the ability to see, to smell and to know how much food you are supposed to cook and for how many people. Therefore, it is very important that a young girl be knowledgeable and be able to prepare the food for the feast because of its traditional importance (Ballantyne Marie, 2018).
In fact, this practice is a sharp contrast to what is obtained in my Yoruba culture where meals are tasted from time to time to ensure that the condiments are in the right proportion and to determine whether the food is cooked or not. More importantly, in the Yoruba culture when the meal is prepared for traditional ceremonies it must be tasted by the cooks in order to gain the satisfaction of those people who eats the meal.
One of my visits to an organized sweat lodge close to the Ininiwi Kiskinwamakewin was a defining moment in my quest to understand the Aboriginal culture. I must say that the visit to sweat lodges in some part of the world is the exclusive preserve of culturally oriented men. This is not the case in the Aboriginal culture. I got to know that to some extent, gender discriminatory practices are minimal in that while women can participate in cultural rites, e.g. the pipe ceremony. The limitation is that women who are menstruating are not allowed to participate but are allowed around the sweat lodge’s arena. i.e. the building where the sweat lodge is located in modern sweat lodges. Elder Marie Ballantyne recounts what goes on in the sweat lodge in the excerpt below:
The woman seat on the circle on this side and the man seat on the circle on the other side circle so there is a balance of those present in the room. Importantly, a woman in the time of her menstrual circle stays outside the circle even though she is still a part of the ceremony. The menstruating woman cannot handle the pipe when it is pass to her in such circle (Ballantyne Marie, 2018).
The sitting position further shows that men and women have equal status in the Aboriginal culture. This, however, is with exception to women who are in their moon time. Furthermore, even women who are in their menstrual cycle can visit the sweat lodge is quite surprising to me. This is because, in my culture, such women are seen as unclean and unworthy of consultation of any kind. More so, I would say that according to my Yoruba traditions all women are not allowed any entry into the shrines or sweat lodges except in extremely exceptional situation. For instance, the healing ritual to be performed on a woman who has a close relationship with a strong traditionalist.
From my interview, I got to know that the Aboriginal people are spiritual. And that, they generally value their spiritual heritage. Aboriginal people believe that everything is from a supreme deity and all living and non-living things should be accorded respect. This manifests in their prayer life as reported in the excerpt below:
It [prayer] is very important because we learn to give thanks for everything we have as persons. It is culturally and morally appropriate to give thanks to our creator for getting up from sleep, we give thanks for going to bed at night and definitely we give thanks for the food we have. It does not have to be a big pile of food. Prayers are very important even if it is a small plate of food we are being offered (Ballantyne Marie, 2018).
This practice is a norm even in my culture. In my culture, many people intensify their effort to pray to God almost on every occasion apart from food because of their religion which sometimes intertwines with customs and practices.
My Great Expectation for the Interview
This interview offered me the opportunity to learn about the cultural practices and worldviews of the Aboriginal people in no small measure. Thus, I now have sharper insights into Aboriginal culture and people especially on aspects related to womanhood. The interview has met my expectation to a large extent in that I now have a more nuanced understanding of what was going on in the sweat lodge than the last time I attended the ceremony.
I particularly find the Elder’s method of teaching very interesting because Elder Marie Ballantyne uses her personal experience and upbringing to describe the various aspects of the Aboriginal culture to me. She, therefore, deserves commendation as a facilitator who provides guidance to students especially in the area of traditional teachings and practices.
My knowledge of cultural rites which Aboriginal boys undergo is, however, inadequate as no mention of such was discussed by the respondent. I look forward to another opportunity to discuss this aspect with my respondent in the future.
The Significance of the Learning Process
I come from a background where women are seen as the weaker gender. So, learning about Aboriginal culture and worldviews through Elder Marie Ballantyne has significantly reshaped my point of view on womanhood. I find the fact that women are potent and powerful creatures appealing. My new perspective on Aboriginal culture and worldviews will lead to a better appreciation of why Aboriginals behave and dress the way they do. Young Aboriginal people should take advantage of the various programs offered at the UCN Aboriginal center in order to be conversant with their culture.
Conclusion
Aboriginal culture and worldviews have something in common with my African culture even though there are some practices which my culture considers as taboos. This awareness is important not only to me as an immigrant but also to all young Aboriginals because it can foster social cohesion. Even though technology and globalization have been identified as impediments to cultural transmission, the UCN Center for Aboriginals provides avenues for students to ask questions relating to their customs and practices, e.g. the pipe ceremony, moon time ceremony, sweat lodge and the preparation of feast meal. There is staff available to answer questions about Indigenous/ Aboriginals knowledge. Aboriginal students are encouraged to take advantage of this opportunity to familiarize themselves with the culture and worldviews of the Aboriginal people. This will definitely enhance the continuity of cultural heritage for the Indigenous/ Aboriginal people.
Interview setting and Time: This interview was conducted in Elder Marie’s office located at the UCN Aboriginal centre. The interview began at 2.00pm on May 17th, 2018.
Interview Transcript between Elder Marie Ballantyne & Damilola Ibiwumi Joseph
Damilola: Good afternoon, my name is Damilola Ibiwumi Joseph. I am one of the Bachelor of Arts student of UCN. As indicated in the consent letter, this interview is strictly for academic purpose.
Elder Marie: My name is also Marie Ballantyne. A community Elder at UCN.
Damilola: Elder Marie please can you describe your role at UCN?
Elder Marie: My role here at UCN is to provide guidance to students especially in the area of traditional teachings and practices. For instance, the sweat lodge ceremony is one of traditional teachings. I help students to better understand the importance of a sweat lodge ceremony. For some other students, I help them develop an appreciation for traditional ceremonies like the sweat lodge and other traditional ceremonies that they can participate in. It is important for UCN students to know these traditional ceremonies especially the Indigenous students.
Damilola: In today’s society, what do you think about the way Indigenous people value their traditions and knowledge?
Elder Marie: Well, over the years and over time, things have changed. Recently, upcoming generations consisting of young men and women try to perform traditions in a contemporary way. This contemporary approach does not correspond to the ways of a traditionalist. This is because traditionalist such as community Elders engage in traditional ceremonies as a way of life and for a longer period of time. Hence, as an Elder of the UCN community I regularly meet and talk with young people i.e. the young generation so that they do not lose track of their cultural identity. In addition, talking with these ones help them not lose sight of their Indigenous ceremonies and practices. In most instances, we have two or more meetings with the students and engage in cultural teachings. We as Indigenous people have different ceremonies. I will give you an example.
Damilola: Thank you
Elder Marie: I have two daughters. Both of my daughters start to develop as female children in a traditional sense. According to our traditions, an adolescent female is welcome to her moon time depending on either the age child’s age or the child’s physical development. Like my daughters, they both are welcome into their moon time after they experience their first menstrual cycle. This means they are welcome into womanhood. The welcoming of Indigenous adolescent females into womanhood symbolically means that the child will have her own children in the future. This Indigenous ceremony is called the moon ceremony. It is used to honor their womanhood. Another aspect of the moon ceremony is that it is the responsibility of the child to determine how many children she wants to have in future. Maybe they will only have one, may be two or three or four children. This will all depend on the understanding of adolescent’s child about life being a gift; a lot of people perceive this belief in a different way. Sometimes, adolescent females may say that they do not want to have children. But, it is the honor of a woman to have a child because we believe that the creator gave her the child. And that is when the young woman begins to understand her gift as a woman. This will make the “new woman” start to look at how she is raised up. She will be interested in finding out who and where she is going to marry; when she becomes of the age to marry. As she will learn how to make clothing for her baby, very early in her life. She will also learn how to sew in her early years as a child because she learns the skills from her mum. Finally, while the adolescent female prepares toward her moon ceremony; she will have learn how to make feast meals like the feast we have today. The traditional rule when cooking for a feast is that you do not sample your cooking. Indigenous people believes that the creator gives you a mind and the ability to see, to smell and to know how much food you are suppose to cook and for how many people. Therefore, it is very important that a young girl be knowledgeable and be able to prepare the feast food because of its traditional importance.
All of the things, how to look after your own baby, how to sew clothing for your child, how to prepare feast food and how to conduct yourself as a woman are some Indigenous customs and practises young people must know. I will like to mention that woman in their moon time are not permitted to go into the sweat lodge.
Damilola: Why are women not allowed into the sweat lodge during their moon time?
Elder Marie: This is because the woman has a lot of power. Woman is considered powerful because they are able to give life and by faith produce life. For this reason, women are considered very sacred in many ways. A woman in her menstrual cycle is allowed into the main ceremony but she only seats outside of the circle. You saw that in the ceremonial room the other day. Then, all the females in entering into the ceremonial room wear a skirt to represent their womanhood that is who they are.
Damilola: Yes, I saw it. I also wore the skirt that day. Anyway, I am just getting to know about the moon ceremony for the first time, especially as a non-Indigenous woman. How important is the age of a “new woman or a girl “to determine the time to imbibe Indigenous customs and practices?
Elder Marie: The age to qualify for a moon ceremony varies in some girls because of the continue change in the ecosystem. For example, in our community the food available for consumption can cause children to begin their menstrual circle much earlier life. There have been girls who are as young as nine years old that are on their moon time already. The food chain system has changed so much too. Many people do not eat the wild meat anymore. On the other hand, some people do not harvest medicine because they do not know how to do so. This shows that there is no traditionalist like Elders are around these people to teach their traditions and its practices. Or it can also mean that upcoming Indigenous generations are not keen to learn their culture. So now, we come along and we are saying please don’t lose that teaching.
When I was growing up I went through all of that teachings judiciously. To the extent that I know when my moon time comes, this is time for the ceremony. As at that time, I knew that I have to be away from everyone in a secluded place. Although, the person responsible for my cultural teachings looks after me.
Damilola: So interesting.
Elder Marie: This is something you will not find in any book, magazine; how to look after someone in her moon time. This knowledge is given to an individual by her family, i.e. the woman in line. The woman in line is also called the teacher because she is the one that teaches us our ways as an Indigenous young woman.
Damilola: Do you think Indigenous families today still believes and performs moon ceremony for the female children?
Elder Marie: Yes, Yes, Yes. As I have mentioned earlier, many Indigenous families are aware but performing such ceremonies can differ according to new generations.
Damilola: Who do you refer to as the new generation, and why?
Elder Marie: may be people born in the 60’s, 70’s, 80’s and 90’s. You will definitely notice the differences in cultural orientation of the different groups; you will recognise people that are ceremonial people or people that are not just interested in learning anything about culture. I will say this is really sad. No doubt, many other people also disregard their culture and practices. I know it happen in every culture, it happens.
Damilola: True, there is always a need to follow traditions.
Damilola: How do you think the Elders’ program at UCN has help Indigenous students to draw close to their Indigenous customs and knowledge?
Elder Marie: I think at UCN, students generally are very lucky. Regardless of the students’ Indigenous identity, students are very rich to have an Elder in this community. It is a challenge to have Elders come here at UCN. There is the UCN council of Elders who provide services like support, guidance, encouragement and other services related to ways of knowing of Aboriginal and Indigenous people if needed. Most times, the students that come to UCN Aboriginal centre they ask questions relating to customs and how to follow some practices. For example, what is a pipe ceremony and can they attend any pipe ceremony been organised? Firstly, at that point I will always answer their quest for Indigenous knowledge in few words. I will invite the student(s) inquiring to seat in a circle at the ceremonial room. There is traditional seating position. The woman seat on circle on this side and the man seat on the circle on the other side circle so there is a balance of those present in the room. Importantly, a woman in the time of her menstrual circle even though stays outside the circle, she is still a part of the ceremony. The menstruating woman cannot handle the pipe when it is pass to her in such circle. It is expected that the woman can just say, “No, thank you.”
Another instance, Elders’ help the Indigenous students draw close to their customs and knowledge is when students’ visits or talks with an Elder. Some students after attending a feast at the Aboriginal centre of the UCN often ask how to prepare the feast food? Why is a prayer said before eating a feast meal? How come you won’t say a prayer for the food, why is that important? It is very important because we learn to give thanks for everything we have as a person. It is culturally and morally appropriate to give thanks to our creator for getting up from sleep, we give thanks for going to bed at night and definitely we give thanks for the food we have. It does not have to be a big pile of food. Prayers are very important even if it is a small plate of food we are being offered.
Damilola: Now, I understand it is not just okay to receive Indigenous training; it is important that Indigenous person make good the opportunity of community Elders by asking questions.
Elder Marie: Yes, because it is only by asking that we learn the important things of life which includes knowledge. Based on this reason, I always encourage students to come and see me at their convenient time. Even for students who have a different culture than mine. I always respect everyone’s culture. Dress and grooming is a form of cultural identity. Some days I come to work on my traditional dress and I feel so satisfy because it highlights to others who I am. Similarly, one of the non-Indigenous students sometimes comes to the Aboriginal center, she wears her traditional dress. It is lovely you know because it tells me she is proud of her heritage, she is proud of who she is, she is proud of her own country, she is proud of her own race.
Damilola: Can you relate some of the Indigenous customs and knowledge that you have enjoyed sharing as a community Elder?
Elder Marie: Over the years as an Elder, I have enjoyed sharing my experience growing up as an Indigenous woman. More specifically, how I am raise as a child because it has help me to form a way of life. I always say this: culture is not a religion it is a way of life like how you have been raised. It is a way of life, i.e. a valued way of living as human in a physical world. A way of life involves being a spiritual person. Yet, spirituality is different from being traditional because it is a form of religious beliefs. I always want to let people around me know the differences in these terms; culture, being Indigenous and to be spiritual. This is because if I do not share that, it will happen that one day the knowledge will disappear. Some of our Indigenous customs have disappear like we have our songs, we have our ceremonies, we have our food chain and we have how we dress. All knowledge is important but will fade away if it is not shared. Hence, I will appreciate more if Indigenous students embrace their culture as native people. Although, it is very simple to practice but broad in terms of dimensions to culture.
Damilola: What is your most valued Indigenous customs and knowledge that you will like to pass on to other generation? And why?
Elder Marie: What I would like to pass on to other generation is our ways of knowing i.e. customs and practices. Always, I believe that if the teachers in my own life are not important or I do not value very much; the possibility of knowing my culture today will be minimal. I believe that since the teachings receive from my teachers are always helpful in my life, I am determined to pass on what I have learnt from my ancestors. I will want students to know that most Indigenous knowledge is carried from one person to the other. There are few written Indigenous knowledge than its oral form.
Damilola: The last question, would you like to share your interview with UCN students in the future through any media, if there is an opportunity to do so?
Elder Marie: Well of course, I will share this interview. Definitely, sharing knowledge is important. I told a group of people this couple of months back that if Elders do not share and do not talk about what have happen to them over the year’s people will not know. How then can such people maintain or hold on to their customs, ceremonies, and teachings? If there is nobody to video or record the information. Nowadays, the technology to do so is available.
Damilola: Do you like to share any information on how contemporary medicine have over shadow traditional medicine?
Elder Marie: Yes. Although, traditional medicine is being over shadow by modern medicine; there are still traditionalist like traditional men and traditional women that harvest our medicine. The harvested medicine will never go to the laboratory which makes it pure traditional medicine. It is pure in the sense that nobody touches the herbs except a traditional person e.g. a traditional healer. Another sad part of knowing a person’s culture is the inadequacy in the dissemination of the traditional knowledge of medicine to the new generations of people. At UCN students ask questions, it is a good approach to learn their customs and practices. The fact is that a person that diligently questions an understanding finds answers. And the person who does not ask questions do not find answers to a matter. For an example learning how to offer tobacco, tobacco is regarded as an Indigenous medicine. Therefore, a young or an inexperienced person should ask questions on tobacco and its uses.
Damilola: In this interview session, what is your main point as an Elder to UCN students’ especially Indigenous ones who are inexperienced?
Elder Marie: I will like to encourage UCN students as a community to develop the act of asking questions that help them to become knowledgeable. And for the Indigenous students it will help them to self identify their customs and practices. Further, students can develop their spirituality as a way of moving forward in the cultural knowledge.
Damilola: Thank you very much Elder Marie.
The Author’s Bio: Damilola Ibiwumi Joseph is a Nigerian woman who values and appreciates her Yoruba cultural identity. She has developed her cultural appreciation since childhood from her parents. She respects the cultural heritage of other people around her. She strongly believes that knowledge, whether it is academic, cultural, spiritual and environmental, contributes to a person’s meaningful life. Her passion is teaching and learning in both academic and non-academic setting.
Instructor’s Remarks: Damilola Ibiwumi Joseph took Contemporary Canadian Aboriginal Literature 2: Poetry and Drama (ANS2020/ENG2001) in spring 2018. One of the assignments is a creative project which includes memoir, short story, poems, drama and illustrations for the poems to be covered in the course. Damilola Ibiwumi Joseph is the only one non-Indigenous student in that class. She decided to learn more about Aboriginal culture by interviewing Elder Marie Ballantyne. While the interview meets her learning desire, the reflection paper tells about her learning experience from this interview. (Dr. Ying Kong)