ReStorying Matricultures

ReMembering Indigenous Matricultures in Canada (Excerpt 3)

Paula Gunn Allen (Laguna) (1986) has long asserted the prevalence of matricultures as an “advanced social system” on Turtle Island (p. xiii). In my research into Indigenous matricultures in Canada, I privilege the voices of Indigenous scholars who write from lived experience in their cultures. By reviewing scholarly literature and community-based communications, I find Indigenous cultures in Canada that self-identify as matriarchal or mother-centred. Let me illustrate.

Susan Hill (Haudenosaunee-Mohawk) (2017), citing The Great Law, describes the duties of Haudenosaunee female leaders as holders of the Land:

The lineal descent of the Five Iroquois Nations shall run on the female side and the women shall be considered as the progenitors of the Nation, and the title of ownership of the land or soil of the Nation’s country shall be vested in the said women, and the descendants of these women shall follow the status of their mothers. (p. 60)

Hill illustrates that The Great Law confirms the matrilineal structure of Haudenosaunee society through clan families (p. 46). I am curious how curricula represent Haudenosaunee matriculture.

The Honourable Jody WilsonRaybould (Kwak’wala) served as Minister of Justice and Attorney General of Canada from 2015 to 2019. Wilson-Raybould (2019) is rooted in a matrilineal society with Matriarchs and Hereditary Chiefs where descent is traced through the mother line:

My grandmother’s name was Pugladee-the highest-ranking name in our Clan-The Eagle Clan. Her name means “a good host”-a name that was given to my older sister, Kory, at the same time I was given my name Puglass [which] means “a woman born to noble people.” These names were given in a naming Potlatch at Gilford Island when I was five…We are “potlatching” people. A Potlatch is a traditional institution of governance. (p. 5)

Wilson-Raybould recognizes that the matrilineal political and legal order of her culture that has existed “since time immemorial” is “incomprehensible” to the patriarchal system of governance that was imposed on her people by European colonizers (p. 182). How do curricula represent the diverse matricultures of the North Pacific region? xx

The people of Haida Gwaii declare that they are a matriarchal society and that Hereditary chiefs and Matriarchs continue to lead their clans, families, and traditional territories:

We the Haida have lived on Haida Gwaii for millennia and have been living with and managing the land and water of the island for just as long…Our culture remains strong, and we are defined by our connection to the land and waters. We value our relationships to each other; we are a matriarchal society, governed by our Hereditary Chief and Matriarchal clan system. (Skidegate Community, 2011, p. 9)

The Haida and Wet’suwet’en matricultures resist the unauthorized intrusion of oil pipelines in their unceded territories. How do curricula represent the political actions taken by traditional governance that are do not align with Canadian law?

Leslie Dawson (2017) describes traditional birthing and midwifery practices in Tlicho (Dene) culture. How do curricula represent the matricultural value placed on birthing and midwifery?

Jeannette Armstrong (Sylix) (2007) declares, “In our society, we are egalitarian” meaning “what we can do for and with each other-how we consider each other” (p. 7-11). How do curricula represent egalitarianism in Indigenous cultures?

Rematriation is the political process of “restoring and reclaiming roles and authority of Indigenous women alongside traditional governance structures and political orders” (Kuokkanen, 2019, p. 98). Rematriation is occurring in Cree, Anishinaabeg and Wabanaki cultures and takes diverse forms. For example, the Assembly of Manitoba Chiefs (2017) representing Dene, Dakota, Cree, and Anishinaabeg First Nations established the Grandmother Council (p. 12). Indigenous matricultures are reclaiming traditional practices of birthing as ceremony and Indigenous midwifery (Lavell-Harvard and Lavell, 2006; Lavell-Harvard & Anderson, 2014; Neufeld and Cidro, 2017). Reclaiming Indigenous food sovereignty is a movement led by women (Settee and Shukla, 2020). Indigenous women are leading political actions to protect water from extractivist industries (Anderson, 2016). How do curricula prepare settler youth to respect the co-existence of Indigenous matricultures and patriarchal settler society?

Respect for regenerative forces is embedded in the cosmologies of Indigenous cultures. Sky Woman’s gift of seeds and First Instructions to Haudenosaunee women are a living mandate to feed the people (Hill, 2017, pp. 56-62). Inuit people respect Sedna of the Sea and her ethic of harvesting only as much food as the community needs. According to Inuit philosopher Arnakak, Sedna is not a deity in the Western sense, but an “indweller”-an immanent generative force (Leduc, 2010, p. 182). Cultural continuity depends on respecting regenerative forces by acting ethically and by reciprocating the relationship through the performance of ceremonies and rituals. Leanne Betasamosake Simpson (Anishinaabe) (2011) insists that regeneration is political because it assumes that collective agential actions taken today ensure the continuation of future generations (p. 142).

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ReStorying Matricultures

ReMembering Matricultures in North Africa

Tanit, Ancestral Mother of North Africa, is a powerful, parthenogenetic force known as Mother of all the Gods. The name Ta-Nit was translated as Land of Neith’ (Bernal, 1987, p. 51) and in pre-dynastic Egypt, her maternal functions were assigned to Hathor and Nut, patron of childbirth and mother of Isis. She is sometimes portrayed as having undifferentiated gender or both genders. As patron of weavers, she taught the art of mummification for the respectful care of the dead (Dexter, 1990, p. 23; Baring & Cashford, 1991; Rigoglioso, 2010). The Canaanites in Carthage syncretized Astarte with Tanit and the Romans romanized her to Juno Caelestis, dedicating a temple to her at Tas-Silġ on the island of Malta (Stuckey, 2009).

The matricultures of some North African cultures endure despite disruptions by colonizers, Christian missionaries, and Islamic militant groups. The pre-eminent role of women derives from cosmology and Tanit’s ancient symbols continue to be represented in weaving, pottery, and henna arts; thus, contributing to the Amazigh Movement that is reclaiming (Tamazight) language and culture, including the cultural value that women are guardians and carriers of the culture (Grasshoff, 2009; Claudot-Hawad, 2009).

excerpt 2 from

Wolfstone, I. F. (2024). ReStorying matricultures. Book chapter in E. Abdou & T. Zervas (Eds.), Ancient and Indigenous wisdom traditions in the Americas: Towards more balanced and inclusive curricular representations and classroom practices Studies in Curriculum Theory Series edited by W. F. Pinar. Routledge.

Click here to read the entire article.

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ReStorying Matricultures

Wolfstone, I. F. (2024). ReStorying matricultures. Book chapter in E. Abdou & T. Zervas (Eds.), Ancient and Indigenous wisdom traditions in the Americas: Towards more balanced and inclusive curricular representations and classroom practices Studies in Curriculum Theory Series edited by W. F. Pinar. Routledge.

Click here to read the entire article.

The Study of Matricultures (Excerpt 1)

Matricultures, coined by classicist Tina Passman (1993), refers to egalitarian cultures founded on the maternal value of caring relationality that serves as an ethical principle for all genders, for mothers and not-mothers. Matricultures embed the Maternal in cosmological narratives and respect mothering and other regenerative forces as a condition for cultural continuity. Matricultures typically practice governance by consensus and sharing economies. Matricultures welcome difference including gender plurality. The term matricultures includes the concepts of matrilineality, matristic, and matricentric. I use the term matricultures to avoid the problematics of matriarchy, derived from -arche, which has two conflicting definitions: 1) “from the beginning, or original” as in archaeology, or 2) “domination” as the reverse of patriarchy. Heidi Göttner-Abendroth (2012) uses the first definition (p. xxvi); however, conventional Anthropology repudiated the study of matriarchies after Rosaldo (1974), using the second definition, concluded that matriarchies have never existed.

The study of matricultures is controversial. Knowledge construction related to matricultures is ongoing and is necessarily critical and transdisciplinary insofar as it draws on Indigenous Knowledges, Women’s Studies, archaeomythology, art, psychology, Classical Studies, and philosophy of religion, as well as anthropology and archaeology. Göttner-Abendroth (2009, 2012) advances knowledge construction by building a global network of Indigenous and allied scholars who study ancient and extant matricultures. Critical anthropologists contribute to knowledge construction on matricultures despite conventional anthropology’s attempt to discredit scholars who study matricultures (Spender, 1982; Dashú, 2005; Spretnak, 2011).

The study of matricultures is intertwined with the study of cosmology-the branch of philosophy that explores comprehensive and theoretical perspectives of time, place, and space. Cultural cosmology lies intertwined with and beneath culture. A culture’s cosmology contributes to meaning making and unifies a people around a collective understanding of the world and a theory of origins (Haarmann, 2007). Cosmology has a wider horizon and deeper meaning than religion, spirituality, and worldview. Cosmology is specific to Land and survives for millennia once it is established in the sacred narratives, rituals, signs, and symbols of a people who inhabit a Land (p. 178). Let’s explore some ancient and extant matricultures.

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Social Tipping Points

Global Tipping Points is a climate research project led by Professor Tim Lenton from the University of Exeter’s Global Systems Institute.  The Global Tipping Points Report was launched during COP28. This report expands our understanding about the interdependence of social systems and Earth-systems. A social tipping point could impact an Earth-systems tipping point. More specifically, the report identifies anomie as a negative social tipping point. Let me pull out some key points from the report.

What are tipping points? When an earth-system tipping point occurs, an earth-system system becomes self-perpetuating beyond a threshold, leading to substantial, widespread,  frequently abrupt and often irreversible impact (Lenton et al., 2023).

What is a social tipping point?  According to Spaiser et al (2023), it refers to “a critical thresholds in a social system at which a small change can trigger a significant and often irreversible phase transition in the social system because of self-amplifying, non-linear feedback(s) within the social system. Social tipping points can be both positive (beneficial to humans) and negative. Anomie is identified as a social tipping point that could exacerbate the risk of earth-system tipping points (Spaiser et al, 2023).  

What is anomie?  The concept of anomie was theorized by Durkheim (1893), who describes anomie as the breakdown of norms and social order, that manifests in suicide patterns. Spaiser et al (2023 ) define anomie as a state of a society or community that is characterised by a breakdown of social norms, social ties and social reality, resulting in social disorder and disconnection manifesting as mental health deterioration, increased suicide rates, and/or increased deviant behaviour.

The term environmental anomie refers to the disorientation of a society or community after sudden changes to landscapes from a severe weather event. Some people may experience loss of capacity to comprehend and function in their environment. There is evidence that anomic experiences are affecting young people and children, contributing to a mental health crisis.

You can read the report at this link: https://global-tipping-points.org/. Next week I will write about the emerging field of Climate Psychology and its contribution to therapeutic interventions for climate despair and anxiety.

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Doctor of Philosophy

Yesterday I completed my six-year learning journey with University of Alberta and obtained the degree of Doctor of Philosophy. I am proud to provide a link to my dissertation titled “Indigenous Conditions for Cultural Continuity: Designing Local Climate Change Adaptations in the Pluriverse” https://era.library.ualberta.ca/items/7f711cfc-cda7-49fb-b8f0-7348e6382b77. Today I started rebuilding this website to reflect my learnings and my areas of specializations: climate justice, local climate change adaptations, matricultures, and climate literacy. I will also post more of my published work on my academic site: https://athabascau.academia.edu/IreneFriesenWolfstone.

Photo credit: Shaun Thompson, taken Nov 22 at sailboat beach in Pinawa.

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Poem to Sedna

As sojourners, we are like shamans diving

into an icy underworld

to make right our relationship with the Mother.

We plead with Her on behalf of our people, but she is angry

that her people break taboos by taking more than they need.

We comb her tangled hair until it flows free of the plastic greed

that wrapped our factory food. Her pain eases, but

still she does not release the animals

until we promise to feast her with country foods.

We return to our people to prepare a Sedna feast

with food shared from her bounty,

we tell the ancient stories again, and

when the song of the throat singers ends in laughter, we hear

the Mother laughing with us as she releases the animals.

After nine months, Sedna babies are born. Our people flourish.

Sedna. Mother of the Sea. Regeneratrix.

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Poem to Persephone

As sojourners, we languish in the underworld

of a eurogenic Dark Age

waiting for the arrival of new Life – a new beginning.

Waiting, we walk the winter garden

where last-year’s leaves

quietly compost beneath blankets of snow

renewing soil for Oak and her daughters

whose roots are like tentacles clinging to

this ancient granite mountain that is their homeland.

Waiting, we greet fire-scarred poplars standing upright

this final winter of their leafed lives

tenderly nursing spruce seedlings at their roots

in the slow spiral of forest regeneration.

Waiting, we walk the labyrinth

Where brown peat composts ancient forests that stood

aeons ago before the last glacier melted and

before Hades stole the Mother Right.

How long must we wait for the Mother’s resurgence?

Persephone, Chthonic Queen of Compost, Regeneratrix.

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Poem to Mother Earth

As Sojourners on the spiral of time

We wait for the Mother to gestate

seeds planted before the cold of this long winter

this chaotic Dark Age that seems to have no end.

We are natals waiting for the world to give birth

to its next future Being.

Soon it will be time to call for the midwives

to bring to light

a new Life

the new

the unique

the unexpected.

We are eager to celebrate the event of natality

Mother Earth. First Ancestor. Regeneratrix.

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Self-isolating during the COVID-19 Pandemic

I am not finding it easy to be self-isolation. When I returned from New Mexico on March 16th, the self-isolation was a requirement upon returning from travel to US. Now it is not forced, but the public health order requires that I have a good reason for leaving my home. Yesterday the loneliness had me in tears. Today I want to think of each day as a door, and to explore what is on the other side.

This is one of the doors to the Koln Cathedral, a masterpiece of monumental Gothic architecture. This doorway is encouraging me to think big. Paradigm shifts take decades, even centuries, and its okay for me to dream that big. I wish every person in the world would take today to think their biggest ideas – to imagine flourishing – to yearn for peace – to write a song that inspires a generation.

So today I will imagine myself walking through this portal into one of the world’s greatest cathedrals. Just because.

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Regeneration

It is April 5, 2020 and my website has been dormant for over 2 years while I completed course requirements for my doctoral program at University of Alberta. Now as we shift paradigms due to the Covid-19 pandemic, I return to refresh this website with the learnings of the past 2 years. There will be a fresh design as well as simpler navigation. Most of the content you currently see will be in the background someplace. The journey may be bumpy at first as I reacquaint myself with the functions on WordPress.

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