There are literally hundreds of examples among
Indigenous people where their interpretation of reality
differs sharply from Western understandings, Western-based
conceptions of Ritual Law. One way of approaching this
problem is to note that not only words as spoken terms are
at stake in some legal contexts, but also the primacy of the
words of a language per se. Western law gives primacy to
words, primarily written. Among Indigenous peoples, Nature's
Law teaches that it is not just the word, but how it is used
that matters. Thus Sadie Buck says: "Respect is in your
voice. You don't have to add a word for 'please.'" This
places the onus not on the word itself, but on the
intonation, on its oral usage.
Even more difficult is that well known fact that among
Northern Canadian peoples, the drum speaks. Drum language
can deliver a very powerful message. Drums are used widely
throughout Indigenous ceremonials, and they have that place
precisely because they speak a "ritual" language. That
language is valued and respected. It has legal authority in
a community that adheres to Ritual Law. Certainly it has its
own message of truth and life.
This is not the only way that Nature's Law is
encountered…as we know, it is encountered in the natural
environment. Perhaps many possible cases can be subsumed
under a few words from a great old Tsuu T'ina holy man,
Tatanga Mani:
Did you know that trees talk? Well they do. They talk to
each other and they'll talk to you if you listen. Trouble
is, white people don't listen. They never learned to listen
to the Indians, so I don't suppose they'll listen to other
voices in nature. But I have learned a lot from trees;
sometimes about the weather, sometimes about animals,
sometimes about the Great Spirit.
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