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The Essence of Kinship: First Nations Connections to Human and Nonhuman Entities

Kinship connections and relationships between human and nonhuman entities for First Nations peoples encapsulate the essence of spirit, values, interconnectedness, and a way of being. Therefore, the unique and valuable kinship structure is crucial to Indigenous peoples’ Law and legacy. This essay will discuss Collectivism and kinship and how it weaves through life, connecting to human and nonhuman entities. It will further discuss relationally and how First Nations peoples relate to their land, sea, and non-living entities that inhabit the land.

For Aboriginal and Torres Strait Islander peoples, Collectivism and kinship encapsulate identity with oneself and each other; it is how people collectively connect to country and the natural world surrounding them. Graham (2009) discusses the uniqueness of the kinship system and how people form into clans with strong ties and loyalty expanding to the earth—the importance of faithfulness to one’s clan group for its richness and the sustainability of its existence. According to Graham (2009) “The land is a sacred entity, not property or real estate; it is the great mother of all humanity.” (p. 181). Miller (2018) discusses the same themes that Graham (2009) contributes through the term collectivism and how Indigenous peoples attended to the collective obligation for important decisions surrounding family, safety, the land, and security.

A community-minded collectivist style of thinking is what kinship values hold for Aboriginal Australians and their relationships and relation to the natural world around them. Indigenous relationality intertwines how humans and nonhumans relate to each other and relate to their world. It is a crucial worldview for Aboriginal Australians and Torres Strait Islander people to view the world with holistic lenses that all living and non-living entities have solid ties and interconnectedness to each other (Tynan, 2021). Tynan (2021) states, “Country is agentic and encompasses everything from ants, memories, humans, fire, tides, and research.” (p. 597). Furthermore, at the heart of relationality is a life force that connects humans to Indigenous laws, wisdom, and storytelling. Nature gives an obligation to the people to be responsible for looking after her, and in turn, Mother Nature will look after the people, teaching them to look after something outside of themselves. (Tynan 2021).

In summary, the unique characteristics of kinship connections and the relationships to the natural world are fundamental to survival. The relationship between First Nations peoples and their land and people describes a resilient culture defined by the bonds discussed. Research shows that firstly, Collectivism infuses the ties of interconnectedness between the living and nonliving. At the same time, rationality is the compass to describe and understand how land people and nonliving entities relate and live in harmony. In closing, Indigenous worldviews have a magnetic life force enhancing a well-nourished life, joining all aspects of the natural world with respect and nurture to the country.

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