I’ve witnessed it online, especially on Facebook, over the past decade, but NEVER more than the past year. Cultural gatekeeping has become a very hot topic within Indigenous groups online and in person. And within the Metis Nation there is a very good reason for this.
Our culture has been put “up for grabs” by groups of people who have no connection to our historical community, who have no family members in the past century or two who would qualify as Metis, and who our community has not claimed. Race shifting (where individuals of any descent, but most recently european settler descent, “try on” and begin to “wear” our culture) is discussed by academics, knowledge keepers, elders, and news media outlets alike. This co-opting of culture can have many roots, however the most common are a vague admiration for indigenous cultures and self-loathing, and a desire for the rights of membership in our community.
I am not going to get into the ins and outs of race shifting here, that is absolutely a topic on its own, however, I am going to try to tackle a spin off topic that has become increasingly important because of it…cultural gatekeeping.
Over the past week, I have made known the programs that I offer in traditional arts. I’ve been teaching these things for years and have always worked to include teachings in these classes. For me, the cultural sharing is the main value of these classes. Over time I began to learn, that although women came to me for the skills I was teaching, what they really wanted was to learn about their culture. In fact, they are starving for it.
Time and again I would receive emails after classes hearing about how much it meant to these women to hear the stories of our people and to feel close to their ancestors. There aren’t many opportunities for those who weren’t brought up in robust Metis communities to learn our stories, our values and our teachings. When they get an opportunity to, there is often a flood of emotion and ancestral memory (those feelings of remembering something that you have never physically participated in but are stored in your very cells and feel right and familiar).
The awakening of love and appreciation for ones own culture is one of the most beautiful things I have ever witnessed. You can feel people reaching back to their ancestors and their old ones reaching forward to them also. I am convinced that our ancestors celebrate when we find ourselves in the culture that they molded and shaped for us.
Being Gated
Making known these programs took me an entire year. Not entirely because it took that long to put them together (it is all content and teachings I have shared live), but part of me just didn’t want to deal with trolls. Those people who have a hate-on for the Metis culture and deny its existence at all (it’s amazing to me that this is even a thing anymore…but it is).
Beyond this, I knew it would come with answering incessant questions about my own connection to my nation. Constant “interviewing” and a desire from others that I should “prove how Metis I am”. However, this gatekeeping is different from trolling. Genuine gatekeeping is a desire to protect the culture and its teachings. It comes from a sincere place and it serves an important role.
Soon after the programs were announced, the gatekeeping started (as I expected it would). Calls, emails, and posts of people checking up on me and who my people are. I adore talking about my ancestors (as most Metis do…we are a rather proud bunch), so this isn’t bothersome to me in the least. And, being one who shares and connects with culture full time in my daily life and in the work I do, talking about our culture is my other favourite activity.
And do, as these interactions began, I have taken them in stride, reminding myself of the (very likely) good intentions of those checking up on me, even if the manner of approach is disrespectful and in need of refinement.
As I have interacted with these gatekeepers, I am reminded of two very important things. First, that gatekeepers are important to the preservation of our culture, and second, that there is always the risk of damage from self-appointed gate keepers who are driven by ego. The difference is immense and its effects are far reaching.
Why are gatekeepers so important?
Cultural transmission has taken place over centuries through family units for the most part. Mothers and grandmothers teaching their grand-daughters, fathers teaching sons, a community member with knowledge sharing with their community. In these times, gatekeeping wasn’t often needed. Most cultural knowledge was shared informally. Those teachings which were most sacred and sometimes most risky (for example ceremonies that make use of herbs or experiences that carry much weight and risk), were shared by those with wisdom in those topics. These knowledge keepers and elders were entrusted with this knowledge and held it on behalf of the community. This knowledge was so important for our physical and spiritual survival, of such importance, that it was our people’s practice to have that knowledge safeguarded by those who were seasoned and humble.
Every family, and even every community member was once the steward of our languages, our foods, and many of our ways. However, in our modern day, you will often hear that teachings should come from an Elder. Sometimes even those teachings that would never have been transmitted by elders in the past. Gatekeepers have appeared in nearly every area of our culture.
Many gatekeepers on guard
Our traditions and knowledge devalued. And often, outlawed. This is a gaping wound that is only beginning to heal.
And like all other beings, we protect the part of us that is wounded.
Why is it that gatekeepers have become so prevalent in our day and who are guarding aspects of our culture that were once the domain of every member of our nation?
We don’t need to search long to find an answer. The attempted cultural genocide of our people has placed our culture on the verge of extinction. Our ways were hidden, our language suppressed, our beliefs disguised. Children were beaten in school for speaking our language. Assault of our people was common. Our lands taken. Our women raped. Our traditions and knowledge devalued. And often, outlawed. This is a gaping wound that is only beginning to heal.
And like all other beings, we protect the part of us that is wounded.
Reclaiming our culture has become an act of resistance. It has been political. It has been fraught with risk to career and credibility. So so so very many have worked over decades to recover our culture from the brink. They have sacrificed so much. And they feel rightfully protective.
Many of our people today, my generation included, have not lived through this cultural awakening in the same way that our parents and grandparents have. They have paved the way. We owe them so much. But make no mistake…we are still in that period of reclaiming. We are still awaking from our cultural slumber (forced as it was).
The protective instinct has (mistakenly) placed everything under the guard of gatekeepers. And, unfortunately, in the absence of guidance, there are times where gatekeepers have nominated themselves for less than community minded reasons.
The risks of modern gatekeeping
Although most often begun out of noble intent, modern gatekeeping runs the risk of three potentially devastating results. First, that people who are genuine in their search to connection with their culture we be barred from accessing teachings about our foods, our languages, our ways and our values. Second, that self-appointed gatekeepers (rather than community recognized knowledge keepers and elders) will have their ego and desire for an exclusive position in our community to drive their interactions. And third, that gatekeeping will be used as a form of lateral violence to influence others and incite clashes within the community.
All of these risks have been realized in the gatekeeping interactions I’ve witnessed online and in person. It is the result of these negative manifestations of this important role that has led to so many Metis people being starved for their culture and that teachings are inaccessible for so many. It is the negative manifestation of this role that has led to “factionism” in our nation and pointless arguments over what is Metis and what is not (the positive form of this role being educating and sharing our history).
Genuine or Destructive?
My recent experiences with having my background “questioned” and being interviewed by gatekeepers has led to the illumination of important differences between the approach of genuine gatekeepers who are protecting sacred and important teachings, and the malignant form which results in disconnected people and turns our basic fundamental teachings into an experience for only a select (and special) few.
Those gatekeepers who have been entrusted with teachings have always displayed a humble demeanor, they approach in honesty and openness. There is no guile or trickery. And, I have never seen them take a judgemental or angry stance. The very role that they have been entrusted with is the antithesis of these things. That’s not to say they aren’t passionate defenders and can be vocal in their call to keep the sacred sacred. This passion is important. These gatekeepers may refuse to offer teachings with those they do know know or yet trust (who do know and therefore know they shouldn’t trust). This is a part of their role. This is what we ask of them.
These gatekeepers seem to understand that shame and call outs without first attempting all other manner of addressing an issue are not our way. That we call in, not out. We educate rather than shame. And educating first requires the humility of coming to understand those we interact with. This understanding is often seen in an open inquisitiveness, a willingness to learn about the heart of the person. Care is exercised in getting to know the person, they are called in to connect, and to hear. Calling out, as in our laws of the hunt, is reserved for those who are unwilling to interact with respect within our communities. Unrepentant thievery was a common reason for calling out in our communities. There are places where this is appropriate today also.
When I see someone called out in our ibnline communities without care or first attempts at understanding and connection…I see a self-appointed gatekeeper who is not acting in our traditions. I will likely ruffle feathers with this comment…and I hope it opens a respectful dialogue. I feel that our culture and having it recover depends on these dialogues.
Beyond call outs without care and connection, I have witnessed especially in groups on Facebook, an entitlement to people’s personal connections, family history, and experiences without first any attempt to get to know the person. I have watched in a mother’s group as others demand to know the names of their parents, their elders and ways as though these impersonal requests are their right and answers are owed to them. Let me be clear, I have never seen an elder behave in these ways in public. Never.
What I have witnessed by elders in my community is openness, calm (though often passionate) judicious interaction, and a sincere desire to help others reclaim their ways. They have never appeared to seek exclusive ability to share knowledge and when someone has teachings that are of benefit to the community (and they have been educated in these fundamental teachings) they are encouraged to support the community with them. Teachings are not to be hoarded. These are the hallmarks of a sincere gatekeeper.
Ill manner of approach, rudeness, constant anger, and disrespectful interactions…these are not our gatekeepers.
What do I do if I am approached by a gatekeeper?
If you are approached by a sincere gatekeeper, you may feel shy at first, but the experience is likely to be one of education. Most likely, you will spend some time thinking about their words. So long as you don’t take a defensive stance, you will likely come out of the experience a better person.
Don’t feel bad if a gatekeeper approaches you, if sacred teachings are not shared immediately, or if it takes time to develop a relationship of trust. These are important experiences.
And what if you are approached by a self appointed gatekeeper? I generally invite conversation. It has been very rare that I’ve found someone is operating out of truly malignant motivations. In fact, I’ve been blessed to only ever encounter it twice…both times the person was gatekeeping for a culture that was not even their own.
If someone sincere approaches without care in their manner or attitude? Forgive them. Seek connection if it feels right. If the approach is abusive, you have every right to walk away and not engage them…you do not owe answers to satisfy someone’s curiosity or sense of entitlement.
Above all else, continue to seek connection to our beautiful culture. So much has been sacrificed by so many so you could have it.
Am I opposed to gatekeepers?
Heavens no. I value them so highly. They serve such an important role in our community. They are to be respected.
Is every type of teaching appropriate for excessively vigilant gatekeeping. Goodness no. Sharing your recipe for tourtiere shouldn’t be subject to challenge or desire for proof of your ancestry. Feel like you have many good recipes that we love to eat as a Metis community? Write a cookbook! Do you have teachings about beading to share? Do it! Do you, as a Metis woman, make moccasins? Yes! You are allowed to sell them. Our women have supported their families for generations this way. Do you want to share our language? Do it! Want to discuss our role as women? Go for it! Have teachings about family ties and want to write a book about it? Amazing!
In all things an approach of humility is important. However, this doesn’t mean that these things should be subject to gatekeeping. These aspects of our culture are open experience as a Metis person and to be seen by the broader community around us. We are proud of our culture and traditions and should not hide them. Live your culture without fear or shame. Those times have passed. We usher in a period of acceptance and celebration of our culture when we live our lives as Metis people.
Circling back
Our culture has been the subject of appropriation. Every indigenous culture has been. Although this is not to be supported, we cannot turn away Metis people who are seeking their culture in an effort to prevent appropriation. Trust that those who seek to “try on” and “wear” our culture in disingenuous ways will be discovered. If you know someone wants sacred teachings, teachings that only select elders can share, don’t offer them up. Keep them sacred.
What about the teachings I share and am I a Gatekeeper?
If you would like to learn more about what teachings are open within our community and what I share and how, I invite you to read about it in my post on Teachings for a Strong Community. However, I am not a gatekeeper. I have no role in sharing our most sacred of teachings. Although I have experienced some of these things, I am still on my own journey to connect in ever deepening ways with our traditions and our creator. And although I teach students who enroll in my traditional arts programs, these teachings are never charged for. They are offered to this community of students as they are a part of my role as a teacher of traditional skills, but the arts classes are the sole charge. You will never see me offer a paid program in “traditional Metis parenting practices”, though these teachings will be shared with those who are learning to make moss bags. Never will you see “Michif for beginners” on my roster of classes, though every one of my students will be sent lessons during the period that they are learning to make their regalia (traditional clothing). This distinction is very important. These aspects of our culture are for everyone, but I cannot connect with everyone. There are too many searching. And so, much like others in social work or education, I focus on those I already work with, my students. Ensuring that their culture is available to them in the work that I offer the community, which in my case is traditional skills classes.
Natalie Pepin
Taanishi! Dishinikawshon Natalie Pepin. I am a Metis woman in the Tawatinaw Valley in Alberta, Canada. I support indigenous people who are reclaiming their indigenous roots to connect with their culture through learning the traditional skills, arts, stories and teachings of our ancestors. I support indigenous people, who are severed from their traditions by legacy and trauma of colonization, who are discovering that their culture is beautiful. I teach indigenous arts workshops such as beading, moccasin making and brain tanning as a means of reconciliation and reconnection.