For many of us the 21st century is filled with new concerns and anxieties surrounding human existence and the environment, largely due to one overarching factor: climate change. As sea levels rise, species go extinct, and the world around us changes before our eyes, we must ask ourselves: How can we as individuals make a difference? Since I was a young girl, I have been told to make decisions based on the seventh generation, a Haudenosaunee (Iroquois Confederacy) principle dating back to 1500 AD. This principle advocates for a world-view where one’s actions are not driven by themselves, vested interest, or quick gains – instead, a forward-thinking mindset aimed to minimize the negative impacts of the individual on the world and its future inhabitants (Looney 2011).
The Haudenosaunee Confederacy comprises the Mohawk, Oneida, Onondaga, Seneca, Cayuga, and Tuscarora Nations spanning from New York to Southeast Canada. Each tribe tells stories that emphasize respect for the earth as a living entity, where all elements are interconnected and deserving of respect. These stories convey that the land is not inherited from our ancestors but borrowed from our descendents — giving rise to the seventh generation principle. This principle instills a duty to ensure that decisions today will not harm but benefit seven generations into the future, symbolizing a deep commitment to the 140-175 years ahead, based on average human lifespan today (Saiyed and Irwin 2017). Despite its ancient origins, this thinking continues to challenge modern practices by advocating for long-term perspectives in a time dominated by short-term gains. This enduring philosophy sparks hope not only that our culture is alive and well, but also should be used as a blueprint for future sustainability.
While I firmly believe in the necessity of applying this principle to modern environmental challenges and within Western culture, it has been practiced by my ancestors for centuries to ensure that I might enjoy what they once did. The enduring practice of lacrosse among the Haudenosaunee exemplifies the application of seventh generation thinking. Over 1,000 years ago, lacrosse was more than a game; it was a spiritual activity that reinforced community bonds and taught the values of teamwork, respect, and responsibility among nations. The Great Peacemaker, the one who united the Haudenosaunee nations, sought to utilize lacrosse as a means to keep peace between the nations. The commitment to preserving this game through centuries of cultural and political upheaval — like residential schools, reserve systems and the banning of traditional practices – is a testament to the resilience of the Haudenosaunee nations. While the game has evolved technologically and stylistically, the core values and spirit of the game remain unchanged.
The evolution of lacrosse from the 12th century-21st century
Today, the Haudenosaunee excel on the international stage, competing in world championships as a team standing for proud declaration of cultural identity and sovereignty. Lacrosse is a modern expression of an ancient tradition showing how seventh generation thinking does not just preserve a relic of the past, but it revitalizes it. As we protect what we know and love today, each further generation has the opportunity to contribute to a legacy we have created (Lyons 2010).
Seventh generation is about paving the way for what is to come, giving them the opportunity to be or do anything and everything. In the 1970s, a trailer fire on my reservation resulted in the deaths of two individuals because the local fire department refused to respond. Instead of accepting defeat and lamenting this injustice, my elders decided they needed to take action — if external help was not an option we would have to become self-reliant. Despite having little money or land – our land had been diminished from 6 million acres to 32. – they put together what they had to start a little bingo hall. The first night it netted $14 – not a lot, but it was a start. By the 1980s, they had gathered enough money from the hall and from an Indian Health Service grant to open health clinics and more businesses. Today, all members of our nation are given scholarships and provided with health care because of that house fire reminding them of the seventh generation principle. They have since acquired 15,000 acres of our ancestral land back, with the idea in mind that with each development, investment, and decision made– they did it with the faces of the yet unborn in mind. The reality of what they saw was frightening, they did not want their children to feel unsafe in their homes so they did something about it. (George 2002).
Modern life is often a distraction from what truly matters. As ice caps melt, winter gets shorter, and people are being forcibly displaced from their homes – our decisions have led to the environment confronting us with what could be the end. As a 21-year-old, I cannot fathom the idea of having a child unless I am assured that they will have a future, and that their descendants will too. The seventh generation principle needs to be ingrained in society's consciousness immediately. “What we need is leaders that will be there…I, myself, work hard to move forward. I hope to see other youth do the same thing to fulfill the prophecy of the seventh generation (Longboat 2003).
Following the footsteps of the Haudenosaunee, who addressed issues with a clear understanding of their impact and importance and then passed these ideas to their children, leading to change, is what the world needs now. In the face of climate change, global leadership should no longer be a competition for monetary gains but a cooperative effort. It is time for those in power to realize this fundamental shift (Lyons 2010).
The seventh generation principle influencing policies is not a new concept. For centuries indigenous persons have been using this principle to inform their decisions and legally dictate a safer future. Exemplified by the Native American Children’s Safety Act of 2016, mandating extensive background checks for adults in American Indian Foster homes. The significance of the act was later discussed at a field hearing held by the U.S. Senate Committee on Indian Affairs. During the hearing it was mentioned how Native youth experience higher rates of child abuse and neglect, further showing the importance of the act (Graham 2009). The committee also focused on juvenile justice provisions and the reauthorization of the Juvenile Justice and Delinquency Prevention Act. Through these efforts, they sought to improve child welfare in Native communities and utilize feedback from tribal leaders to refine policy measures. Moreover, the Bureau of Indian Affairs (BIA) implemented a systematic approach to conduct three-tier background checks at the Fort Totten Agency, enhancing child welfare and safety protocols. Then, the Fostering Connections Act of 2008 provides another layer of support by offering grants up to $300,000 for tribes to develop tribally operated title IV-E plans, further bolstering child welfare services among over 35 tribes. These legislative actions, deeply embedded with the ethos of the Seventh Generation principle, highlight a continuous commitment to safeguarding the well-being of future generations through thoughtful and culturally informed policy-making (US Senate 2018).
The International Institute for Sustainable Development (IISD) is an independent think tank founded in 1990, working to inform and shape international policy on sustainable development and governance. The IISD is one of the first international companies to take this principle and apply it to non-indigenous policies including the environment. The company’s message ensures their commitment and responsibility to the seventh generation stating that “Indigenous people are the poorest of the poor and the holders of the key to the future survival of humanity” (Clarkson et al., 1992). To develop sustainably is to meet the needs of the present, without compromising the ability of future generations to meet their own needs – inherently reflecting the principle of the seventh generation. The company does not create policies, but rather informs policy decisions though integrating all stakeholder views – giving voices to those not typically heard. Recent success stories include: ending governmental subsidies to oil and gas companies in Canada, creating experimental lake areas to inform countries on the effects of pollutants and climate change, and giving countries like the Democratic Republic of the Congo a voice while we mine on their lands for resources necessary for clean energy. While the company is not indigenously founded, they ensure before each project that they are complying with local tribes as well as considering traditional ecological knowledge into their negotiations. Through prioritizing the inclusion of Indigenous perspectives and emphasizing the suitability of resources for future generations, IISD exemplifies the seventh generation principle. Their efforts not only address immediate global challenges but also safeguard the environmental and cultural legacy for the generations to come (Clarkson et al., 1992).
The National Association of Environmental Professionals (NAEP) has also restructured their operational framework to represent the core ideas of the seventh generation principle. NAEP is a multi-disciplinary association dedicated to the advancement of environmental professions and technologies through a network of contacts and an exchange of information in the environmental industry, government, academia, and the private sector. Through education and outreach, there is strong emphasis on the public understanding the importance of long term environmental planning. For example, the NAEP professions are involved in conducting environmental impact assessments (EIS) — which are reports on the environmental impacts of projected developmental projects. EIS reports consider the immediate effects as well as the long-term implications — per the National Environmental Policy Act, EIS reports must be conducted before any large infrastructural or ecosystem development changes are conducted. NAEP established chapter committees as well as retreats, hoping to further their reach of individuals participating in environmentally sustainable practices. These initiatives ensure that all environmental actions taken today are beneficial for the ecological and social landscapes of tomorrow, thereby creating a sustainable foundation for future environmental professionals (Looney 2011).
It is my aim that through the tribal nations, non-profit organizations, and associations that have adopted the seventh generation principle, the government will hear our voices. As more people turn to Native voices to learn about how we may take care of the Earth – the seventh generation should be at the forefront of terminology when it comes to understanding why we make the choices we do. While there have been advancements by those in power trying to raise our voices, like with the NAEP and IISD, we are not quite there yet.
References
Clarkson, L., Morrissette, V., & Régallet, G. (1992). Our Responsibility to The Seventh Generation: Indigenous Peoples and Sustainable Development. Winnipeg: International Institute for Sustainable Development.
George, K. (2002). To the Seventh Generation: We Did This For You. Native Americans, XIX(3 & 4), 66. Retrieved from https://www.proquest.com/scholarly-journals/seventh-generation-we-did-this-you/docview/224756769/se-2?accountid=10422
Graham, L. M. (2009). Reparations, Self-Determination, and the Seventh Generation. In M. L. M. Fletcher, W. T. Singel, & K. E. Fort (Eds.), Facing the Future: The Indian Child Welfare Act at 30 (pp. 50-71). East Lansing, MI: Michigan State University Press.
Longboat, S. (2003, March 4). Talkin' about my Seventh Generation; Urban native youth deal with many barriers learning customs and traditions difficult in big city: [Ontario Edition]. Toronto Star. Retrieved from https://www.proquest.com/newspapers/talkin-about-my-seventh-generation-urban-native/docview/438588150/se-2?accountid=10422
Looney, P. B. (2011). President’s Letter. Environmental Practice, 13(2), 81–82. https://doi.org/10.1017/S1466046611000159
Lyons, O. (2010). Scanno. Pace Environmental Law Review, 28(1), 334-338. Retrieved from http://digitalcommons.pace.edu/pelr/vol28/iss1/10
Saiyed, Z., & Irwin, P. D. (2017). Native American storytelling toward symbiosis and sustainable design. Energy Research & Social Science, 31, 249-252. https://doi.org/10.1016/j.erss.2017.05.029
U.S. Senate, Committee on Indian Affairs. (2018). Safeguarding to the Seventh Generation: Protection and Justice for Indian Children and the Implementation of the Native American Children's Safety Act of 2016: Field Hearing before the Committee on Indian Affairs, United States Senate, One Hundred Fifteenth Congress, First Session. Washington, D.C.: U.S. Government Publishing Office.