162:. According to this perspective, a person takes into account the oldest relative or family friend who touched or knew the person as an infant; for example, a great-great-grandparent of age 90. In the same way, the person should then consider the oldest relative or family friend who touched or knew that great-great-grandparent; for example, another 90-year-old person. Then the calculation runs forward to the infant whom the person might touch or know during his or her own lifetime; and by extension again, estimate the number of years when that infant might grow to old age and touch or know still another infant. In total this reaching into the past 180 years and into the future 180 results in the widest frame for understanding one's place in the 360 year period over which one may be known and may know others. In other words, the fact of one's own existence materially touches this very wide span of time.
155:, another interpretation that stresses stewardship owed to generations past and future sometimes arises in popular culture and discourse. Rather than pointing to seven generations counted from one's own and looking toward the future, there is an awareness of a legacy to honor or a debt to bear in mind to those three generations before one's own, as well as an awareness of one's own legacy bequeathed to the three generations to follow one's own. By reckoning 25 years per generation, the span of lifetimes stretches 75 years before one's birth and 75 years beyond one's death.
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Nation, writes: "We are looking ahead, as is one of the first mandates given us as chiefs, to make sure and to make every decision that we make relate to the welfare and well-being of the seventh generation to come. ... What about the seventh generation? Where are you taking them? What will they
96:– which holds appropriate to think seven generations ahead and decide whether the decisions they make today would benefit their descendants. It is frequently associated with the modern, popular concept of environmental stewardship or 'sustainability' but it is much broader in context.
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A variation on the seven generation thinking where self is placed at the center is to expand the span of years that touches one's own lifetime. One such variation was proffered by Quaker sociologist
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The only passage from the text mentioning the number seven talks about qualities that
Iroquois leaders should have, while the end of the passage advises them to consider the welfare of
104:"In every deliberation, we must consider the impact on the seventh generation... even if it requires having skin as thick as the bark of a pine." Is often attributed to the
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We now do crown you with the sacred emblem of the deer's antlers, the emblem of your
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Look and listen for the welfare of the whole people and have always in view not only the present but also the coming generations
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108:. This is an often repeated saying; however, it is not contained in written transcriptions of the
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127:— which is to say that you shall be proof against anger, offensive actions, and criticism.
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Christopher Vecsey; Robert W. Venables, eds. (1 December 1980). "An
Iroquois Perspective".
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Exiled in the land of the free: democracy, Indian nations, and the U.S. Constitution
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Concept in futurology and ecological stewardship adapted from
Iroquois thought
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Building a global civic culture : education for an interdependent world
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American Indian
Environments: Ecological Issues in Native American History
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53:. Statements consisting only of original research should be removed.
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277:. Santa Fe, N.M. : Clear Light Publishers. pp. 33–34.
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The moral imagination : the art and soul of building peace
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198:"Reparations, Self-Determination and the Seventh Generation"
336:. New York : Teachers College Press. pp. 3–5.
119:. In law 28 of the Constitution of the Iroquois Nation,
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225:. WXXI-Public Broadcasting Council. Archived from
84:is a concept that urges the current generation of
125:The thickness of your skin shall be seven spans
92:. It is believed to have originated with the
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88:to live and work for the benefit of the
371:. Oxford University Press. p. 23.
223:"Seven Generations - the Role of Chief"
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110:Constitution of the Iroquois Nation
90:seventh generation into the future
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196:Graham, Lorie (January 2008).
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365:Lederach, John Paul (2005).
205:Harvard Human Rights Journal
82:Seven generation stewardship
49:the claims made and adding
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304:Syracuse University Press
94:Great Law of the Iroquois
330:Boulding, Elise (1988).
252:www.indigenouspeople.net
248:"Iroquois Constitution"
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100:Iroquois Constitution
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183:References
136:Oren Lyons
43:improve it
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147:Principle
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