EEYOU GOVERNANCE, CUSTOMARY LAW AND EEYOU EEDOUWUN 29
desired results and achieving them in the right way which is largely shaped by the cultural norms and
values of Eeyou of Eeyou Istchee.
Eeyou governance has evolved dramatically over the past four (4) decades mainly in response to the
fundamental changes in the political, social and economic landscape of Eeyou Istchee. This evolution of
Eeyou governance is customary and natural as political power is universal and inherent in human nature.
After all, Eeyou self-determination is the power of choice in action. In some instances, Eeyou of Eeyou
Istchee have adopted a “just do it” approach.
Eeyou governance is also the practice and exercise of stewardship, guardianship and custodianship of
Eeyou Istchee. For Eeyou of Eeyou Istchee, the journey for full Eeyou governance begins and ends with
and within the historical and traditional authorities of self-governing power – the people of the land.
Most important for Eeyou of Eeyou Istchee, the origin, exercise, evolution and continuity of the right of
self-government is Eeyou Eedouwun.
Eeyou Eedouwun
Throughout the consultations with the Eeyou communities on the construction of and opposition to the
James Bay Hydroelectric Development Project, its subsequent court proceedings to stop the Project and
the negotiations that led to the signing of the James Bay and Northern Quebec Agreement, the Elders of the
Eeyou communities spoke about the essential need and fundamental importance of Eeyou Eedouwun
for the Eeyou of Eeyou Istchee.
The Eeyou Eedouwun that the Elders spoke about centers around the Eeyou homeland - Eeyou Istchee
- which is comprised of Eeyou Indoh-hoh Istchee (traditional and historical family hunting territories).
The Elders spoke about the Eeyou homeland as a vast land of animals, sh, birds, forests, rivers and lakes
where hunting and shing are essential components of the lives and culture of the Eeyou/Eenou. For
the Eeyou of Eeyou Istchee, hunting and shing is far more than the pursuit of sh and game. The
presence of Nature everywhere brings great blessings on the people. Consequently, the Eeyou presence
in the land of their ancestors is essential for their wellbeing in mind, body and spirit. The Elders call this
holistic wellbeing “miiyoupimaatsiiwin”. Therefore, according to the Elders, the Eeyou maintain a strong
bonding relationship with their land – its waters, its forests, its plants, its animals, its sh, its spirit – and
what the people have become as a result is part of the nature of being Eeyou.
According to the Elders, the centrality of Eeyou Istchee forms the foundation of Eeyou existence,
individual, family, nation, community, governance, family hunting territories, language, Eeyou/Eenou law,
culture, traditional knowledge, cultural wisdom, education and teachings, values, traditions and customs,
rights, identity, history, economy, philosophy, beliefs, morals, attitudes, spirituality, well-being and health,
worldview and way of life. Consequently, this strong bonding relationship with Eeyou Istchee makes
Eeyou—a distinct people.
The aforementioned matters form the principal elements of Eeyou Eedouwun that the Elders
of Eeyou Istchee spoke about in the consultations with the Eeyou/Eenou communities on the
construction of and opposition to the James Bay Hydroelectric Development Project, its subsequent
court proceedings to stop the Project and the negotiations that led to the signing of the James Bay
and Northern Quebec Agreement.