N’bi (Water) is significant to Indigenous ways of life. Indigenous peoples maintain distinct and multifaceted relationships to N’bi, yet colonialism has discounted their ways of knowing, being, seeing and relating to N’bi typically excluding them from water governance. Anishinaabek have laws for governing roles and responsibilities to N’bi. Through this study from the Great Lakes territory, this article examines the lack of Anishinaabek kweok in N’bi policies, strategies, and N’bi governance specifically focusing on how does Anishinaabek naaknigewin (law) construct the role of kweok in N’bi decision making. This paper is specific to reporting critical insights into water governance from Anishinaabek kweok, mishoomsinaanik (grandfathers), nokomisinaanik (grandmothers), and traditional knowledge holders. This study utilized Anishinaabek protocols employing a qualitative Anishinaabek analysis to document Anishinaabek knowledge on N’bi governance, Anishinaabek naaknigewin, roles and responsibilities, and barriers and opportunities for inclusion of Anishinaabek kweok. This study supports the larger body of literature of Anishinaabek kweok are N’bi carriers with responsibilities to N’bi based on their relationships with N’bi It expands on roles and responsibilities to N’bi revealing how Anishinaabek naaknigewin constructs the role of kweok on N’bi governance. Recommendations internally and externally for relationships to N’bi, the recognition of kweok knowledge being valid, and the creation of dedicated space for kweok are instrumental in reframing colonial water governance. • Indigenous peoples maintain distinct and multifaceted relationships to N’bi (water). • The Indigenous research paradigm (IRP) employed ensures I follow Anishinaabek protocols. • Women carry the responsibility to N’bi through Anishinaabek naaknigewin. • This research corroborates N’bi can and does govern itself. • Anishinaabek women need to be part of water governance.
Susan Chiblow (Thu,) studied this question.