Band Member Voices

December Culture Column - PER-CAPITA PAYMENTS: A MODERN DAY MAPLE SAP STORY

By Nazhike, Mille Lacs Band Member

As Anishinaabe, we have always been guided by stories that teach us how to live in balance with the gifts we receive. One of these teachings comes from the story of how maple sap— once pure and sweet—became diluted with water. Long ago, it is said, the maple trees gave a thick syrup, very rich and sweet. But as the Anishinaabe grew accustomed to this gift, they began to take it without regard, neglecting their other responsibilities. They became lazy and would lay under the tap and drink the syr up right out of the tree. Eventually, the syrup was watered down to be watery sap, making it so that people had to work to turn the thin sap back into sweetness. This was a lesson in gratitude, in seeing abundance as a gift, and in respecting the balance of life.

For us, this story holds lessons for how we view and use our percapita payments—our modern-day “sap” provided by gaming revenue. Like the syrup that once flowed freely, percapita payments give us resources that have the power to transform our lives and help us meet our needs. But with this gift also comes responsibility, a responsibility that, as Anishinaabe, we must take seriously.

Gaming revenue has given us resources that previous generations could only imagine. With percapita payments, many of us can build stable lives, invest in our education, support our families, and live more comfortably. While some use it as a way to live a life of imbalance — in the struggle and out of harmony with themselves, their family, and the community — these payments are a blessing. But they also pose a challenge: how do we ensure they make us, as a community, stronger? Like the maple syrup, this abundance can bring complacency if we take it without thought. If we lean too heavily on these payments with out contributing to the community, we risk becoming dependent, losing the values and strengths that have sustained us and our ancestors.

Our teachings remind us that each gift we receive is a gift to the community as well. We are taught to honor our ances tors and rely on the Manidoog, and to ask ourselves how today’s actions will shape the world for those yet to come. When we receive percapita payments, one way to honor this gift is to re invest in our community by giving back using our Anishinaabe purpose to make contributions that benefit everyone.

Giving back can take many forms. As recipients of percapita payments, we can volunteer, mentor younger members, support elders, and work to strengthen our cultural/language programs. We can share our knowledge of the Ojibwe language, participate in community ceremonies, and help preserve the land and traditions that hold us together. Every contribution, big or small, strengthens our Band and reinforces our values.

We can also think of percapita payments as a way to build resilience within ourselves. By investing in education, learning traditional skills, and developing our unique talents, we not only improve our own lives but also strengthen the Band. When we grow in skills, knowledge, and capacity, we bring those gifts back to our community. In this way, each of us is a part of our Band’s future success.

We understand that balance is essential. Just as the Creator di luted the maple sap to remind us of this truth, we must use percapita payments with a similar respect. We can honor this gift by taking only what we need and using what we can build our abilities to contribute to the community. By giving back to our Band, we ensure that these resources are more than financial support—they are a means to pre serve and strengthen our identity.

Our ancestors’ teachings remain true: when we respect our resources, we respect ourselves and our future. Let us remember that percapita payments, like the maple sap, are a gift we must use wisely. When we embrace them with gratitude and respon sibility, we create a foundation of resilience for generations to come. Miigwech.

VETERANS: OGICHIDAAG — JOE’S THOUGHTS

GAA-TIBAAJIMOD (told by) JOE NAYQUONABE SR., WAABISHKIBINES GAA-TIBAAJIMOTAWAAJIN (transcribed by) JAMES CLARK, OZAAWAANAKWAD

This last month on November 11 we celebrated Veterans Day, that’s what I’d like to talk about this month. The federal govern ment has a day of recognition to remember and honor service members. In Indian country, we do it a lot more with powwows, ceremonies, and the times they are recognized at events. In my eyes, they are a special group. Back in the day when they were old-time warriors, they had to do some things that took bravery and courage. I heard one speaker at a ceremonial dance speak of them like, “They have no fear, they are brave.” That is what I believe separates them from others.

I have witnessed firsthand, the bravery of our service mem bers. I remember listening to a retired officer. He talked about how the country should follow the military's morals/code. As we mentioned before the veterans are asked to partake in our wawezhi’aa ceremony because they have been asked to take lives and understand how difficult that is. When you’re in the moment there isn’t much time to think about it, it comes down to survival — them or you. But as time goes on the veterans will think about that and morals and ethics will sink in. Often veterans suffer as a result of being forced to do that and the things they have seen. They have seen the mangled bodies of men, women, and children. I think that is why they are looked at differently by Indian people. They are often asked to be counselors because of the pain they have been through, they know where people have been and can bring them to a stable place.

Every chance I get I shake a veteran’s hand. It was a brotherhood. The reason I say that is because back then mainly men were in combat. Nowadays I know that is no longer the case. No matter color or race, we have one mission and one oath we have to follow. The uniform code of military justice is the code that we take when we begin our service. Things I learned from the military are discipline, timeliness, and preparedness. If not, there could be some serious consequences. If we say we’re going to leave at a certain time and you’re not there on the dot, they leave you behind. Time was very essential, and there was also the chain of command we followed. I still follow some of that after I got out into civilian life, I believe that should be incorporated into all our lives. Always be ready, always be on time, and be self-disciplined. Even though there were some hard situations, I think there were a lot of acts of kindness. But these veterans have seen a lot of tragedy too, so much sorrow. Close friends leaving before their time, or their limbs are blown off. They’re not easy things to digest.

I participated in a conflict that divided the country about half and half. A lot were for the war and a lot were against it. Those who were against were very vocal about it. For those who came home from it, it was not a welcoming situation. We were insulted, spit at, and cursed at. People carried signs with remarks about us. It was not very good but in Indian country, we were very well accepted. It used to anger me when I’d see these war protests. I used to think “We’re all Americans. They need our support.” I’d think that way from my first-hand experience. People weren’t very happy with us being over there, but even as a young man, it was a patriotic duty to serve. Yet some people were insulting me for doing that — not the Anishinaabe, they were embracing me. War is not a good thing. I’ve read a quote from a Winnebago veteran, “Because of the blood seen on the battlefield, no one wants peace more than the warrior.”

I think there are times when we need the Ogichidaa to defend us. If someone was to attack us, we’d be ready. The highest per capita of people who serve are Native Americans I am proud of every one of them. And they do play a part in our ceremonies, our powwow, and veterans organizations. I am very grateful for the services that I get from the VA, I am totally disabled now and they have taken good care of me. If you pray, or if you put your asemaa, always remember the Ogichidaag. Some are suffering from wounds we don’t see or things they can’t let go.

Miigwech, mii iw.