the PHILOSOPHY

of reconnection

The Reconnection Vision honours our Indigenous cultures and worldviews. Our cultures are powerful because their values and teachings reflect the values and teachings of the Land. Skills, such as sewing, harvesting, building, and making art allow us to reclaim self-reliance and our sense of self-worth. Stories we hear today offer teachings that we may gain through self-reflection ten years later. Song opens our hearts and connection to creation. Harvesting food and medicines support our health and our return to being part of the Land and Water.

Language creates a whole new understanding of the world. Learning our languages is directly tied to Land stewardship. Language allows us to communicate with the Land, spirit, and each other as a whole person. Our Indigenous languages are sophisticatedly connected to this Land and the history of what this Land has experienced. Our languages are like a Pandora’s box that hold our stories, ceremonies, laws, ways of governance, identity, and so much more that we can’t explain in English. Language roots us to the Land in an intimate and connected way like a centuries-old tree. We need to be able to think, express ourselves, and make decisions in our languages. Too much is lost when we think and express in the English language only.

The Yukon Native Language Centre has online Indigenous language resources you might want to check out for your own learning.

We begin with a special Long Ago Story, Kusi Kwändür, a Southern Tutchone story about how Spider taught our Ancestors how to make fishnet. We reflect upon this story throughout the Reconnection Vision. We do this to demonstrate how our cultures and non-human relatives continue to guide us.

Kusi Kwändür

Kwadąy du ha ch’ew hazhan

Dak’àan dats’ān ye lhu ka hakeyi tambäy yū ayet haye.

A long time ago a man and his wife would sit by the shore fishing.

Mats’ān nech’u ga dedan ntl’e neya däw lhu ka dech’ar ak’ą tl’e,

dedan nech’u mats’ān ayetäw adäw

lhaka hech’u lhach’i nech’u ule ch’i

The man’s wife sleeps at night while he sits and fishes, when he sleeps his wife fishes, one at a time they sleep.

Lhach’i k’e lhu ka adäw ayū

Ayet hazhe dak’àan adäw ahäw ntl’e dak’àan dats’an kenye shana!

hak’e hanäw "dan ch’en nch’en ’you know’"

While the man sits at night catching one fish at a time, a young person comes to him, and that’s when the young man says, “what are you doing?”

Hak’e hanäw ayet dak’àan k’e ayet gali k’e ye nch’enäw?

That’s when the young man said, “what are you doing?”

galį or dak’àn ayetäw ade lhu ka,

“lhu ka ich’i dazhąw ídäw! Lhu ich’ar k’e"

hak’e, "ayet t’äw ich’e kwayinji’u "

The old man says, “I sit here to fish so that we two can live.”

Hak’e ’I know how, you know’

"Ttth’e nch’įą? tth’e nch’įą? Nenāl ūsi ni, you know"

Then he says “I know how you know, do you have sinew, do you have sinew? I will show you how to make it."

"Aghāy tth’e ich’i."

Yes I have sinew.”

"Nda da męl ulhe ni ayet lhu ye daghäy"

"Come with me, I’ll show you how to make a snare to catch fish.”

LISTEN TO RECORDINGS BELOW

Painting, Spiders Morning, by Däk’älämą, Jocelyn Joe-Strack

As told by Tuduwat / Polly Frazer and translated by Khâsha Reid and Chughāla Allen of the Champagne and Aishihik First Nations.

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‘you know’ ntäy ye chų man kų ts’àn ayetäw ayet,

chemęl daghą asi lhu uye gha katl’u k’e ayi tthe hu ha shäwthan chemęl yeghą asu

He took him to the brush camp and there the man made a net for him. He made floaters and tied rocks for the bottom, he made a good net for him.

Hak'e yaläw "Juk dazhan chedítl'u nghą

Then, go. I will set it for you.”

ayetäw utlʼäy lhu k’edínlel aju aju ntl’e nedíndal ahu ak’ą,

akų natsi da chemęl chemęl uye ch’e, you know"

There you will net lots of fish, no more sitting up at night, now you know how to make it. It’s called a fishnet.”

hak’e yeghą chintl’u ayet

jųts’e’i  ch’ets’etl’u  jų het’ą k’e ntl’e ch’u

That’s when he showed him which way to set the net.

maghą nan zha ultäy lhu maku dadal

Early tomorrow morning when you check the net, there will be lots of fish.

ultäy lhu k’edínyel̨ nenu k’e aghāy dakuchʼe

Yes it’s a fishnet”, he told him, “youʼre going to net many fish.”

hak’e hanäw "meyenjia mą ich’enäw?"

That’s when he said, "do you know who I am?"

hak’e hanäw, dak’àan k’e "Aju mą nch’en?"

That’s when the man said, “no, who are you?”

"I am, kusi ích’e anu kusi íchʼe kwaka, ích’e a’an

jąw kʼanída achemęl niʼenäw ayet tsʼu gada atl’u yenitthʼäy

"awww nan ch’i na yenu gunischiss"

yeʼen nachʼetlʼäw ayet

“I am spider, I saw you from my spider web on that tree,” he said. Holy, so it is you! Thank you. Then he went back.

From Disconnection to Reconnection

A philosophy comes from a worldview - a set of beliefs we use to navigate the world.

The philosophy we use to understand a problem determines the types of solutions we can imagine to address it.

Climate change is commonly understood to be long-term changes in temperatures, weather patterns, and related degradation of the environment caused by human activity.

In response to this understanding, the current approach to climate action is to treat just the symptoms of climate change (e.g. rising carbon dioxide emissions).

We believe quick fixes that respond to these symptoms that are rooted in consumption, such as electric vehicles and solar panels, don’t go deep enough.

We want to treat the root cause of climate change: DISCONNECTION.

If we continue to focus on climate actions built from the same worldview that created the climate crisis, we cannot expect society to change.

We have normalized living, learning, and working in disconnected relation with all parts of ourselves (spiritual, emotional, mental, and physical), each other (community, colleagues, and partners) and the Land (all life, energy, and spirit).

Disconnection is causing the climate crisis and mental health crisis.

The imbalance of the Land reflects the imbalance within ourselves.

We are making mind dominated decisions and have numbed our heart and spirit.

In turn, we are living and making decisions with only half our true human potential.

Only by addressing the root cause of climate change - our disconnected relationships with ourselves, each other, and the Land - can we change the trajectory for future generations.

Rethinking Climate Change

We are living in an era of Disconnection.

This time is an anomaly in history.

Today, the story we are told about climate change comes from a dominant worldview that narrowly defines the problem as one of increasing carbon dioxide emissions leading to degradation of our environment.

We, the Children of Tomorrow, understand climate change as being about something much deeper: our current state of Disconnection.

What do we mean by Disconnection?

We have become disconnected from the Land and knowing our place as part of her;

We have become disconnected from each other and our sense of belonging as part of community;

We have become disconnected from ourselves - from our emotions and spiritual insight.

We must remember that we have not always lived this way. Over the past ~14,000 years, in what is now known as the Yukon, our First Nations Ancestors lived in deep relationship with place and community. We were “Part of the Land, part of the Water.”*1

Laws that governed our people were sourced from the Land, from being in deep relationship with place;

Ceremonies grounded us in our responsibility to those relationships;

Languages reflected our familial relationship with our ancestral Lands, Waters, and Animals;

Time on the Land strengthened skills needed to be in good relationship;

Stories passed on our laws and the importance of these relationships from generation to generation.

Only recently have we come to live within systems rooted in colonization and a Disconnected worldview that understands humans as separate from Nature.

*1 Teslin Tlingit (Deisleen Kwáan) Elder Virginia Smarch in McClellan, C. and L. Birckel (1987). Part of the land, part of the water: a history of the Yukon Indians, Vancouver; Toronto: Douglas & McIntyre.

Disconnection

reconnection

Becoming WHOLE PEOPLE,

BEING IN GOOD RELATIONSHIPS

In our way, as Yukon First Nations people, being in good relationship is central to how we have lived, learned, and worked for millennia. Good relationships include respect, equity, reciprocity, listening, honouring, supporting, love, empathy, and patience. We share this relationship-centred way of being with many Indigenous peoples around the globe.

The first step to being in good relationship is to understand what it means to be in good relationship with ourselves, and to be a whole person. To be a whole person, we must honour all parts of our being: our spiritual, emotional, physical, and mental selves. Our First Nations culture provides many teachings to nourish our whole person.

How is becoming a whole person relevant to climate action?

Whole personhood is a central tenet to realizing our Reconnection Vision. For us to reclaim balance with the Land, we must first restore balance within ourselves. We acknowledge that many of us do not understand the hurt of this imbalance in ourselves and our relationships, nor do we understand how connected it is to climate action.

Our systems (including education, health, extraction, energy, and economy) prioritize mind-dominated decisions and approaches. In turn, we are making imbalanced decisions that are reflected in the imbalance of Earth (rising sea levels, increased wildfires and floods, loss of species, etc.).

We believe that when we draw on the knowledge from our whole person - our emotional, spiritual, physical, and mental selves - we will make better decisions for the Land and for future generations.

The work of Reconnection is to bring us back into good relationship with all parts of ourselves, each other and the Land.

Your Ancestors do not wish this pain on you.

Illustration: Holding Ourselves in Balance as we Walk Towards Wholeness. Adapted from “Peacemaking Circles: From Crime to Community” book by Barry Drummond Stuart, Kay Pranis and Mark Wedge

Pathway for Change:

Reconnection is Climate Action

We offer RECONNECTION IS CLIMATE ACTION as a pathway to transform the ways we live, learn, and work.

RECONNECTION is the individual, community, societal, and global journey of returning to being in good relationship with ourselves, each other and the Land as a means to becoming whole people.

We share OUR STORY to demonstrate the power of Reconnection.

We illustrate RECONNECTION BARRIERS - the norms of our society and systems that actively drive disconnection and prevent Reconnection.

We are guided by 10 RECONNECTION SEEDS - actions for our society to overcome our Reconnection barriers and shift us from our current path of imbalance towards our Vision of a better tomorrow.

We offer TEACHINGS - the understandings we have gained through our Reconnection journey.

We share our RECONNECTION VISION as a beacon to guide us so we may live, learn, and work in good relationship with ourselves, each other, and the Land.