Community x Economy = What a Buffalo Knows

For this week’s edition of De la Luz | Of the Light, I open the discussion about economic and community development, and the ways modern, industrialized societies have impacted the understandings of both. When we think about economic development, the main word there is ‘economy.’ By definition in the English language, an economy is, “the wealth and resources of a country or region, especially in terms of production and consumption of goods and services”. For some, this type of economy is measurable in units, like the gross domestic product (GDP) of a nation, Thus, for many, the development of an economy might be likely to prioritize the growth of wealth and resources. There is not a heavy emphasis on human beings or social groupings in the community setting. Historically, countries like the United States have had explosive "economic" growth. But at what expense?

A while ago, I read about an interesting concept that started out of Bhutan in southern Asia called the ‘gross national happiness.’ A survey is sent out to households once every five years, and includes questions such as how often people pray and how much time they devote to community service. It also includes questions about how often people fight with their families, and if they trust their neighbors. These questions don’t pertain to the nation’s economic growth, per se, but it’s not lost on me how important these questions are - especially when considering the worth and weight of community development.

When we live in a society that prioritizes wealth through the lens of extraction and consumptions of goods and services, the people who need access to vital resources most are the too often ones who receive the least. In this societal structure, the underlying message to many is, “If you can’t work harder, produce more and participate in systems of credit and consumption, you’re useless.” That kind of pressure to produce at all costs can leave the door open to frightening disconnections between people/communities, planet/ecosystems, and prosperity/wealth.

As mentioned in the last edition of De la Luz | Of The Light, modern, industrialized societies have become increasingly individualized, and often laser-focused on building our own supply of wealth and resources, often at the expense of other aspects of a healthy society. Elders in the community are far too often forgotten and overlooked. Those with disabilities or illness are marginalized because of perceptions they can't contribute as much to the workforce. Some even sacrifice their own well-being, overworking to reach a finish line that seems to move further with every achievement. We're told we can succeed if we "pull ourselves up by the bootstraps," but how do you do that if you were never given boots to start with? How do you ask for help when every other person is making sure their boots stay on? And why are we simplifying complex socio-economic issues by talking about boots?

Growing up around family that was rural and connected to the land from the Rockies to the Great Plains, community support and connectivity was common sense. It was the "glue" that provided for our families, as we sustained ourselves and shared in abundance. I remember growing up, everyone gardened, hunted, and/or fished. There was no judgment if someone fell on hard times. Instead, we worked in community to help whoever was in need, knowing that someday we might be the ones needing a little help. Someone would have extra produce from a harvest, others might have extra flour or meat. Together, we’d provide for each other, pray together, and attend community rodeos and/or sports events. This made the community powerfully interconnected as a result. Most indigenous-minded people and people of unique cultures live, work, play and pray in this way, with value placed on furthering the community’s well-being and sharing its resources.

There is a saying among the Lakota people, Mitákuye Oyás’i?. It means, “We are all related,” or, “All My Relations,” and it represents oneness and harmony among the Lakota people, the animals, the Earth and the wider Universe itself. Traditionally, tribal economies limited their taking of resources, making sure they took just enough to provide for their people. Buffalo was one of the most valuable resources because tribes were able to take so much from just one animal. The hide and buckskin were used for lodge/tipi covers, winter robes and other clothing. Bones could be used for tools, weapons or sacred purposes. The wool of the buffalo was spun into bags or used to line moccasins. I could go on, but the point is clear - hardly any part of the buffalo went to waste. There was a great synergy between tribes and their prey. As Richard B. Williams, an Oglala Lakota and Northern Cheyenne tribal elder, said about the buffalo:

“It gave its life so Indians could live. The buffalo’s generosity provided Indians with food and shelter. Indian people modeled the buffalo’s generosity, and it became fundamental to the economy of the American Indian.”

The United States government of the 19th century realized they could control many Native people by limiting their access to buffalo and other wild game. In the late 1800s, white trappers and traders killed beaver, buffalo and other animals in large quantities to sell their hides. The buffalo was most impacted. American military commanders ordered troops to kill any buffalo they encountered.?Unlike Natives, the Anglo-Americans would skin the hide, sometimes taking the tongue as a delicacy, but left the rest of the animal to rot and waste. By the turn of the 20th century, the buffalo population was depleted from once an estimated 30 to 60 million to a mere 325. The effect of this on Native tribes was irreparable. In the words of Lieutenant Colonel Richard Dodge, "Every buffalo dead is an Indian gone." With their main food source depleted, and often forced to live on the least desirable lands (reservations), tribes became dependent on U.S. governmental rations and commodities to feed themselves. Warrior chiefs who long resisted colonization became compliant, hoping to save their people from starving to death.

I bring up this history because it is important to note how indigenous people were able to sustain themselves in harmony with the environment for thousands of years. They lived in balance with the world, seemingly not addicted to personal wealth that we see in modern times. In many Native worldviews, there is no dividing line between the concepts of economy, community or the environment - those were viewed as inextricably interconnected. Over the years, I’ve met leaders, organizers, and program directors who still hold these beliefs of caring for one another, the environment and commonly held values steeped in mutuality and respect. The goal of their interdependent work continues to be safeguarding the Earth while uplifting people, whether it's Native, Black, Latino, or rural Anglo-American communities. From food distribution centers, to healthcare clinics, to community centers and supportive housing, to ceremonial facilities, these all serve communities in fundamental ways, providing food and shelter, while also creating jobs, offering supportive services, and building back that sense of belonging for community members who may feel lost or unwanted in today's society that seems to easily mistake individualized wealth for shared abundance.

When we talk about community development, what we mean is bringing together community members to take action and find solutions that serve the greater good, which ultimately informs a view towards what some would say is an economy. Despite having almost everything about their livelihood and culture stripped from them, Native people have found new ways to build back their community resources and reimagine economic outcomes. Perhaps there is something to learn from this history of indigenous peoples, and how even genocide and assimilation couldn't break their spirit of unity, compassion and generosity. The moment we realize equitable access to resources makes for better economic outcomes than any amount of wealth held by a handful of individuals, we can begin to strengthen systems aimed at offering everyone a seat at the table, right-sized for their abilities and circumstances in life. We can create vibrant communities, as we move towards a more inclusive, commiserative economy that thrives when we all thrive.

After all, Mitákuye Oyás’i?... we are all related.

As a Founder and Design Professional, I am humbled and excited each day we wake up and continue the path ahead that has been illuminated for us.?Subscribe to the?De la?Luz?| Of the Light?newsletter?for more updates and insights on topics related to cultural influences in design, community building, issues related to justice, equity, diversity and inclusion (JEDI), and lessons learned from a road less traveled at the nexus of nature, art, spirituality, and architecture. To learn more about what I am up to, please follow De La Luz | Of The Light on LinkedIn.