Seven generation sustainability

Seven generation stewardship is a concept that urges the current generation of humans to live and work for the benefit of the seventh generation into the future. It is believed to have originated with the Great Law of the Iroquois – 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.

Iroquois Constitution

"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 Great Peacemaker.^[1][2] This is an often repeated saying; however, it is not contained in written transcriptions of the Constitution of the Iroquois Nation.^[3] The Great Law of Peace is an oral constitution passed on by member nations, comprising an oral history passed on by elders.^[4]

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 future generations. In law 28 of the Constitution of the Iroquois Nation,

We now do crown you with the sacred emblem of the deer's antlers, the emblem of your Lordship. You shall now become a mentor of the people of the Five Nations. The thickness of your skin shall be seven spans — which is to say that you shall be proof against anger, offensive actions, and criticism. [...] Look and listen for the welfare of the whole people and have always in view not only the present but also the coming generations, even those whose faces are yet beneath the surface of the ground -- the unborn of the future Nation.

Oren Lyons, Chief of the Onondaga 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 have?"^[5]

Principle

In reaction to consumerism, another interpretation^{[citation needed]} 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.^{[citation needed]}

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.^[6] One such variation was proffered by Quaker sociologist Elise M. Boulding.^[6] 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.^[7]

See also

• Longtermism
• Jetyata

References

1. Graham, Lorie (January 2008). "Reparations, Self-Determination and the Seventh Generation" (PDF). Harvard Human Rights Journal. 21: 47.
2. "Seven Generations - the Role of Chief". WXXI-Public Broadcasting Council. Archived from the original on 2023-04-01. Retrieved 2024-04-29.
3. "Iroquois Constitution". www.indigenouspeople.net. Retrieved 2019-01-11.
4. Lyons, Oren (1992). Exiled in the land of the free: democracy, Indian nations, and the U.S. Constitution. Santa Fe, N.M. : Clear Light Publishers. pp. 33–34. ISBN 0940666154.
5. Christopher Vecsey; Robert W. Venables, eds. (1 December 1980). "An Iroquois Perspective". American Indian Environments: Ecological Issues in Native American History. New York: Syracuse University Press. pp. 173–174. ISBN 9780815622277.
6. Boulding, Elise (1988). Building a global civic culture : education for an interdependent world. New York : Teachers College Press. pp. 3–5. ISBN 0-8156-2487-5. OCLC 854687686.
7. Lederach, John Paul (2005). The moral imagination : the art and soul of building peace. Oxford University Press. p. 23. ISBN 978-0-19-974758-0. OCLC 653082476.