Law's Indigenous Ethics by John Borrows (review)

Reviewed by: Law's Indigenous Ethics by John Borrows Keith Richotte Jr. (bio) Law's Indigenous Ethics by John Borrows University of Toronto Press, 2020 THERE IS MUCH (very understandable) rhetoric in Indigenous studies about decolonizing various institutions and structures. Yet guidance on how to go about decolonizing is far less abundant than the calls to do so. The very ambitiousness of such a project is matched only by its daunting nature. How does one go about the work of decolonization? Obviously many have sought to accomplish such ends in many contexts and have done so long before we had the language that we presently use in the academy. Nonetheless, chronicles of acts of resistance and calls for change far outnumber models for how to effectuate the type of change that would benefit the Indigenous world. Consequently, we are fortunate to have a scholar such as John Borrows to offer guidance as we continue to collectively try to figure it out. The prolific Borrows's new book, Law's Indigenous Ethics, should be read by anyone who is interested in how to think about the decolonization project in a practical, actionable way. Admittedly, to those only looking at the cover and a blurb it might seem to have a limited audience: it is a work about Canadian law and Aboriginal peoples, particularly the Anishinaabe. Yet this critical text can speak to a broad audience because it takes seriously the question of how we might strategize decolonizing efforts in the future. The legal cases and doctrine as well as the Canadian context are central to Borrows's argument, but they are not barriers to those whose work and region of study do not overlap. Borrows is an exceptionally skillful and gentle writer, and his wisdom will be obvious to anyone who is not intimidated by his framing devices. On the topic of framing devices, Borrows divides his text into seven chapters, each one thematically consistent with what the author describes as the "Seven Grandmother/Grandfather Teachings of the Anishinaabe" (14): Zaagi'idiwin (love), Debwewin (truth), Zoongide'ewin (bravery), Dabaadendizowin (humility), Nibwaakaawin (wisdom), Gwayakwaadiziwin (honesty), and Manaaji'idiwin (respect). By examining a legal question that is concerned with land through these lenses, Borrows demonstrates how and where it is possible to invert the colonially imposed structures of law and [End Page 146] legal reasoning to offer Indigenous legal reasoning that can lead to a more just, coherent, and integrated body of law for everyone involved. This is not to suggest that Borrows naively asserts that the Seven Grandmother/Grandfather Teachings will cure the Indigenous world or the colonial state of their own accord. Rather, he makes a more sophisticated and reasonable argument that the Seven Teachings offer another mode of legal reasoning to solve modern problems. Each chapter demonstrates how this can be accomplished. Nor is Borrows unaware that the Seven Teachings are criticized in some parts of the Indigenous world as modern inventions that are insufficiently connected to past practices or philosophical conceptions. As is his way, Borrows converts this alleged weakness into a strength. He forcefully demonstrates both that the decolonization effort must first begin at home and the possibilities that are available by asserting an active Indigenous legal philosophy. "Indigenous law can be a living and dynamic force if not tethered to what is regarded as being integral to aboriginal communities prior to European contact or sovereignty. The Seven Grandmother/Grandfather Teachings could broaden our legal imagination if they are regarded as current expressions of Indigenous authority in the modern world, regardless of whether their origin is old or new" (15). Law's Indigenous Ethics is an excellent book that has many uses. A terrific text for courses in Canadian law, comparative law, and comparative Indigenous problem solving, it perhaps most usefully offers a proactive vision for anyone interested in decolonization efforts throughout the Indigenous world. [End Page 147] Keith Richotte KEITH RICHOTTE JR., Turtle Mountain Band of Chippewa Indians, is associate justice of the Turtle Mountain Court of Appeals and associate professor of American studies, University of North Carolina, Chapel Hill. Copyright © 2022 Regents of the University of Minnesota

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