Ojibway Death, Dying, Burial and Mourning - Hospice Association of ...

Ojibway Death, Dying, Burial and Mourning: Past and Present Practices
Purpose of paper: to educate the hospice-­‐palliative care team in the customs of the
Ojibway (Ojibwe, Ojibwa) Indian Nation in matters concerning death, dying, burial
and mourning.
Intended audience: hospice-­‐palliative care teams, oncology and AIDS care teams,
medical-­‐surgical nursing teams and interested dying persons/families.
Dedication: to my friends of French River, Ontario, Canada: Chief Mike Mesabi,
Chief John Agose, Chief Roy Williams, Mary Manitowaning, and Jackie Commando.
The 21 st Century has many factors merging to meet our multicultural nations.
Death is a universal process with many different cultural components. The care
team needs to understand these in order to respect customs of the dying person
and feel comfortable when coming into these homes or living places to give care.
This is so with the Ojibway.
The merging factors of interest in the 21 st Century are the following: the
death and dying writings of pioneer Elisabeth Kubler-­‐Ross, MD; Near Death
Experience writings of Raymond Moody, MD and Kenneth Ring, PhD; the birth of
the Hospice-­‐Palliative Care Movement; new translations of the “Books of the Dead”
(Tibetan, Egyptian, Hebrew, Mayan and Christian) with special attention to The
Tibetan Book of Living and Dying by Sogyal Rinpoche; emergence of Thanatology
Studies in university programs (Thanatos is the Greek god of Death); and advanced
studies in states of consciousness.
All these studies can help caregivers understand more fully the Ojibway rite
of Pagidaendijigewin –The Ritual of the Dead. I encourage everyone to read Basil
Johnston’s accounting of this ritual on pp. 129-­‐154 in his book Ojibway
Ceremonies.
Gitche Manitou is the creative force in Ojibway culture…also known, as the
Great Unknown, the Great Mystery and All Giving Spirit. It is to Gitche Manitou that
all prayers are directed. These prayers are carried heavenward by the smoke of
burning tobacco, sweetgrass, cedar and sage.
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The Ojibway culture has a code of ethics, the Path of Life, and if followed will
lead to a life lived with peace, health and good fortune. One will easily cross over
the river bridge at the time of death to the Land of Souls. Emphasis is placed on
living with a peaceful mind and heart. Like many other ancient cultures-­‐ Hindu,
Buddhist, Judaism, Contemplative Christians-­‐ the Ojibway knew the importance of
the quiet, meditative mind in clearing obstacles and negativities.
The Path of Life as described in Ojibway Ceremonies pp. 135-­‐136 is the following:
1. Honour Gitche Manitou and thank him for life.
2. Honour the Elders.
3. Honour our elder brothers : the wolf and bear, the eagle and robin, the
snake and turtle, the butterfly and snail, the whitefish and the trout.
4. Honour rose and corn which provide food and clothing.
5. Honour our Women.
6. We must keep our promises and keep our pledges. If we receive a
vision we must live out this vision. Otherwise we are untrue. Without
truth to self and to others, there is no trust.
7. We are to be kind to everyone.
8. We are to be peaceful. We must strive for peace in this life and peace of
soul in the next.
9. We are to be courageous.
10. We are to be moderate in our dreams, thoughts, words and deeds.
Listen and watch, someday you will be wise.
This code of ethics, Path of Life , reflects the honour and respect given to all
creatures by the Ojibway. There is interconnectedness among all things…and
Nature is the great teacher. Thus, within this code, is the care and respect of elders,
care for those who are sick and dying. The Ojibway belief system “identifies life
and death as a continuous segments of individual spiritual existence. Nonphysical
spirit exists before, during and after incarnation in human form.” (A Time for
Listening and Caring), p.215
Another very important teaching for Hospice-­‐Palliative Care personnel to
understand is that Ojibway culture states the soul/spirit can exist on four different
levels:
1. The first level gives life and motion to the body: sentient and conscious.
2. The second level exists while the body is sleeping and the soul stays in
the body while the spirit can roam at will. Traveling through space and
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time, and into the past, present and future. It awakens the body on
return.
3. In the third level, the spirit leaves the body to take up sentient
existence in another existence, another plane. This can happen when
the body has been injured or severely diseased. The spirit can see,
hear, and smell.
4. The fourth level exists in the Land of Souls. (Ojibway Ceremonies,
pp.136-­‐137)
If everyone was fully educated and practiced as to the Path of Souls, the
principle of life and death as continuous segments of individual spiritual existence,
and the existence of the four levels of soul/spirit existence…there would be little or
no fear of dying and the transition would be conscious and smooth. May this goal
be fulfilled…
Caregivers familiar with Near Death Experience (NDE) accounts plus the
reading of the Raymond Moody, MD book Life After Life can see the similarity
between the Ojibway third level of existence and NDE. Raymond Moody’s book
lists 15 common experiences people underwent when interviewed with most
having 8 of the 15 experiences.
In Ojibway Ceremonies (pp. 136-­‐141), the story of Beedut tells of his
travels, experiences on other planes after his injuries suffered in a war party. He
has many similar experiences as described by Raymond Moody, MD. Beedut
experiences darkness and then light, he realizes the body on the ground is his, he
can see-­‐hear-­‐smell (not feel), he moves about in a new body, he talks to humans but
they don’t hear him, he learns from beings of light why he is in this situation, he
longs to re-­‐enter his body and live, the great love of his wife/family and tribe help
bring him back fully into his injured body. He then heals and teaches about the
journey from the Land of the Living to the Land of Souls … and the proper burial for
a warrior.
To compare, the following are the 15 experiences of NDE from Life After Life
by Raymond Moody, MD:
1. Ineffable-­‐ inexpressible experience; no words will express the
experience.
2. Hearing the news-­‐ MD pronounces him dead or dying.
3. Feelings of peace and quiet-­‐ auto crash, flash of pain, floating.
4. Noise-­‐ auditory buzz, it can be loud, disturbing.
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5. Dark tunnel-­‐ rapidly drawn through a dark tunnel; see some light at the
end.
6. Out of body.
7. Meeting others-­‐ guides; say you must return.
8. Being of Light-­‐ Love and Warmth; describe through their
culture/religion.
9. Review-­‐ “What have you done with your life?” Flashbacks, lessons to
learn…love, forgiveness, patience.
10. Border or limit-­‐ associated with a gray mist or water.
11. Coming back-­‐ complete unfinished business; tasks to be accomplished.
12. Telling others-­‐ feelings of absolute reality.
13. Effects on lives-­‐ changes in perception, deepened experience of small
beauties-­‐ nature, home. Change in attitude to positive values,
preciousness of life, no longer want to waste life.
14. New view of death-­‐ (no longer fearful).
15. Corroboration-­‐ experiencer witness to happenings; MD relates the
same.
Let’s compare Beedut’s journey with the Kenneth Ring, PhD description of
Near Death Experience (NDE) as in his book Life At Death. There are 6
possible experiences:
1. Affective component-­‐ peace and sense of well being.
2. Body separation-­‐ leaving the body.
3. Entering the darkness.
4. Seeing the Light.
5. Entering into the Light.
6. The decision to return:
a. Life review
b. The encounter with a “presence “…mental understanding, a
few hear.
c. The encounter with deceased loved ones; not happen for all.
d. Making the decision:
i. He decides
ii. He is sent back
Beedut experienced all 6 components of Ring’s description with only a
portion of #6. Beedut from the onset, wanted to come back into his body but
had lessons to learn before he could attain this goal.
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Theosophy (Theo Sophia) teaches that we have many bodies-­‐ physical,
etheric, astral, mental and spiritual. These bodies can travel in all layers of
that plane (i.e. astral body on the astral plane). These teachings would
explain Beedut is in his astral body on the astral plane and still connected to
his physical body by the “silver cord.” Theosophy, also teaches, that one can
attain this type astral travel and communication through meditative
practices. By stilling the mind, one can learn to arise out of the physical body
and travel in different bodies according to his skill. Some humans come into
a physical body with this skill carried over but most must learn this lifetime.
It definitely takes devoted meditative work to accomplish this. Some, more
easily, leave their physical body during the night sleep and
travel/communicate on the different planes. Hopefully, they can bring back
their experience and teachings to the “awakened” earthly state of being in the
morning.
In the fourth level in Ojibway teachings, the soul/spirit can hear which
is a very important difference between the third and fourth levels. There is
no barrier from the earth human beings to the soul/spirit, hence, the guide
and teachings of the 4 th degree Midewewin can be heard by the deceased…a
crucial factor in guiding a soul/spirit through the obstacles to the Land of
Souls.
When an Ojibway person has died, care in the Traditional way would
be to wash the body, braid the hair, and dress in burial clothing befitting to
his/her role in the community. A lock of hair would be cut off, wrapped in
birchbark and given to the spouse.
Basil Johnston describes the teaching given by the 4 th degree
Midewewin guide which is chanted at the side of the deceased
body…knowing the soul/spirit is hovering close when the First Instruction is
given. The family members are sitting opposite the Midewewin guide next to
the body. This hovering soul/spirit hears the guiding chant of the First
Instructions (Ojibway Ceremonies pp.133-­‐134):
1. K’neekaunissinaum, k’d’ninguzhimim.
Our brother, you leave us now.
2. K’neekaunissinaum, k’maudjauh.
Our brother, you are leaving.
3. K’neekaunissinaum, k’cheeby/im.
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Our brother, your spirit.
4. K’neekaunissinaum, neewi-­‐goon cheeby-­‐meekunnuh.
Our brother, four days on the Path of Souls.
5. K’neekaunissinaum, waukweeng k’d’izhau.
Our brother, to the Land of Souls you are bound.
These instructions help focus the soul/spirit who has recently departed
from the physical body. He is about to leave this home area and journey on
the Path of Souls with the destination being the Land of Souls. Remember that
this soul/spirit on the 4 th level of existence can hear. The silver cord that
attached him to the physical body has been broken (etheric matter). When
we come to the earth plane, the umbilical cord had to be cut and when we
leave, the silver/etheric cord must be cut. Thus, departure, transformational
journey, and destination are all important teachings of the First Instruction.
Preparations for the burial are under way and digging of the grave and
a fire lit, “The flame will help keep the soul/spirit warm as it changes from
one state to another, and moves from one dimension to another.” (Ojibway
Ceremonies, p.141). The Midewewin guide comes back to the side of the
deceased for the Second Instruction. Family and friends have been in the
presence of the body. Second Instruction (Ojibway Ceremonies, pp.141-­‐
142):
1. K’neekaunissinaun, zunugut ae-­‐nummoo
2. k.
Our brother, difficult is the road.
3. K’neekaunissinaun, mino-­‐waunigoziwinning k’d’weekimmigoh.
Our brother, you are invited to the Happy Land.
In olden days, the body would be wrapped in birchbark and placed in a
grave sitting up facing West... the direction of the Land of Souls. Special
objects of the deceased would be placed in the grave: hunting equipment,
ceremonial pipe, tobacco, flint, and medicine bundle for example. Today, this
process might be the body ceremoniously bathed and dressed, hair braided
and special objects placed into the casket at the funeral home. There might
be drill holes at the head of the casket for the exit of the soul/spirit and the
feet facing West when placed in the grave. A candle is normally lit for the
four day vigil.
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At the Third Instruction, the Midewewin guide is teaching/reminding
the soul/spirit of the possible obstacles on the Path of Souls. There are many
dangers and temptations which can throw one off the Path to the Land of
Souls. The temptations are said to be much more subtle than the tests one
has in the physical body of Earth life. The temptations (Ojibway
Ceremonies, p.150): “The Feast of Death, the Sleep of Death, the Fire of
Death, the Water of Death, and the Agony of Death.” Each temptation is
cunning in its attractive qualities to get one off the Path of Souls. The teaching
tells of a guiding blue globe of light and sound of running water on the
left…both of these are guides. No stopping, no eating, no joining any group,
no sexual attraction…keep focused on the Path of Souls with the blue light
above and the river roar on the left. Pass all these temptations by, for if
caught, it will prevent the soul/spirit from reaching the Land of Souls. One
may be endlessly walking the Path of Souls and never reach the river bridge
to cross.
By the graveside, the Midewewin guide gave another set of teaching
chants (Ojibway Ceremonies, pp.150-­‐151):
1. K’neekaunissinaun, ani-­‐maudjauh.
Our brother, he is leaving.
2. K’neekaunissinaun, cheeby-­‐meekunnaung.
Our brother, on the Path of Souls.
3. K’neekaunissinaun, kego binuh-­‐kummeekaen.
Our brother, do not stumble.
4. K’neekaunissinaun, k’gah odaessiniko.
Our brother, you will be welcome.
When the grave was filled in with earth, a post with the person’s totem
engraved upside down on it was placed at the head of the grave. A small
lodge was built over the grave in which the soul/spirit could find shelter and
refuge. The fire would continue for four days. The women would bring food
offerings and place them at the entrance of the shelter.
Again, I stress the importance of the role of the Midewewin or
designated guide during this time of great transformation and journeying on
the Path of Souls. The Path of Souls is similar to the Chonyid Bardo of The
Tibetan Book of the Dead. In the Tibetan teachings, the space between
earth life and the new destination is known as a bardo (intermediate space).
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There are 3 bardos: Chikhai bardo-­‐3 days, Chonyid bardo-­‐14 days, and Sidpa
bardo-­‐32 days (49 day rebirth cycle). Their teaching states that all the mind
content of the immediate past life (maybe some from other past lives) will
unravel before the being on this new plane of existence. The person
(soul/spirit) must focus on his/her spiritual center and let all these images
pass on by. The problem is the intensity of the happenings now is greater
than when in a physical body (same as Ojibway teachings of the
Temptations). A momentary mental lapse will lead one back into
conflict…thinking this is happening now…pulling the person (soul/spirit)
down into a lower life form. Thus, no liberation from the karmic wheel of
necessity this lifetime.
The guide describes the temptations along the Path so the soul/spirit
will absolutely stay focused on getting to the Land of Souls by following the
blue globe of light and hearing the rushing river waters. Relatives are
joyously waiting to receive him/her. Having walked the Path of Souls, the
soul/spirit comes to a ridge and can hear the roaring waters below and
descends the ridge. At this juncture near the river bridge is the Keeper of the
Entrance who tells the soul/spirit to go to the left (not the Land of Souls) or
go to the right which goes over the river bridge to the Land of Souls. Even at
this stage, there are obstacles on the bridge to ensnarl the soul/spirit and
catch him off guard with the result he falls into the raging river. If the
soul/spirit passes over the bridge, he must get past the monsters at the very
entrance to the Land of Souls. A peaceful mind and heart are needed at the
entrance. Once the monsters are passed, the relatives greet the spirit
joyously after the arduous trip/transformation. The spirit now recognizes all
his family and friends who have preceded him.
Not all soul/spirits are qualified to enter the Land of Souls. Basil
Johnston (Ojibway Heritage, p.138): “According to some accounts, the soul-­‐
spirit meeting rejection returns to the earth seeking to infuse another being
in the physical world or exist in exile outside the community of the Land of
Souls and the Land of the Living.” Darlene Johnston (Connecting People to
Place: Great Lakes Aboriginal History in Cultural Context, p.30) found in
her interviews three possible destinations after death: “some suppose their
souls to remain in this world, although invisible to human eye; and capable
themselves, of seeing and hearing their friends, and also assisting them, in
moments of distress and danger. Others dismiss from the mortal scene the
unembodied spirit, and send it to a distant world or country, in which it
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eceives reward or punishment, according to the life which it has lead in its
prior state. Those who have lived virtuously are transported into a place
abounding with every luxury, with deer and all other animals of the woods
and water, and where the earth produces, in their greatest perfection, all its
sweetest fruits. While, on the other hand, those who have violated or
neglected the duties of this life, are removed to a barren soil, where they
wander up and down, among the rocks and morasses, and are stung by gnats,
as large as pigeons.”
Again, there are similarities with NDE and The Tibetan Book of the
Dead. NDE talks of a mist, cloudy area that he can’t go through. Beings of
Light come to him for life review, lessons to be learned, service to render and
telling him he must go back…it is not time for him to go through the mist to
the other side. The Tibetan Book of the Dead tells about all the obstacles
one will meet as they go through the bardos. There is a Light guiding the
person and they need to keep totally focused on this Light…same as the
Ojibway teaching. The Ojibway teach of a blue guiding light, this may be the
same as the Hindu teaching of the Blue Pearl. The consciousness arises from
the base of the spine through the central channel (spinal cord area) to the
highest center in the brain. The color emitting from this center is the Blue of
Enlightenment (as seen on MRI…magnetic resonance imaging…from yogis in
a meditative state). It teaches that all the obstacles are figments of the mind;
the illusions…temptations.
During the four day vigil at the graveside, the Midewewin guide
conducts his instructions. The family and friends sitting around the
deceased’s grave attest to his contributions to his family and tribe. It is an
ongoing memorial service with periods of quiet. However, the body/grave is
always accompanied by family and friends during this vigil. The vigil comes
to an end after four days, concluding that the transformation has been
completed…physical life/death, soul/spirit, spirit.
The period of mourning is one year. The spouse will carry the spirit
bundle. The ritual from olden times (Ojibway Ceremonies, p.153)
describes the wife wearing old clothing, unbraiding her hair. A spirit bundle
containing the dress taken off after the burial and items she makes and
friends bring her…this bundle was placed over the left shoulder and under
the right arm. She wouldn’t change her garment or braid her hair for one
year. She’d visit the graveside regularly. These were the outward signs of
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mourning. The widow could also lacerate herself if she chose (there is such a
scene in the movie “Dances with Wolves”...also, a Lakota tradition). At the
end of the year, the widow asks the deceased’s parents to be released from
the outward signs of mourning. If agreed, in four days there would be the
celebration of “Restoration of the Mourner’s Festival.” On the fourth day, the
widow would come forth with her hair braided and dressed in garments from
the spirit bundle. The Midewewin member presided at this ceremony
welcoming the widow and children back into lodge life.
Today, the rituals have changed but the symbology remains. Women
bath, wash their hair and change their clothes. Does laceration still occur?
We must remember that Native Indians of North America have been
influenced by Christian missionaries , the burial rites will probably be a
mixture of old Ojibway rites and Christianity.
Corena Ryan, Client Care Coordinator of 2-­‐Spirited People of the 1 st
Nations of Toronto, Ontario, Canada has shared by email some present day
blend of practices. She has kindly allowed her information to be shared in
this paper.
“I can let you know what I have experienced within the Ojibwe
community of Manitoulin Island (Ontario, Canada). Upon death it usually
takes 3-­‐4 days for the body to be prepared. This usually includes autopsy and
body preparation. Many families make arrangements to cleanse the body
with a cedar wash. It is common to work a schedule with a family and friends
to stay with the body until burial. It is not uncommon for family and friends
to acknowledge an 11 day spirit journey for the deceased. It is believed this
is how long it takes for a spirit to journey back home. Upon acknowledging
the death, family and friends are directed not to speak that person’s name for
a year but to refer to them as ‘He or she who carries tobacco.’ It is believed
by saying their name it can confuse the spirit and prevent the spirit from
going back to the spirit world. Many families do prepare a sacred fire as soon
as death has occurred and close the sacred fire at burial.”
“It is common for a priest, Catholic or whatever faith the individual
practiced, to perform the funeral mass. Many times a close guide or elder
will also participate. I am familiar with close family cutting their hair (can be
all cut or just a piece) to place in the bundle that goes with the deceased.
Usually wooden utensils and small personal items are placed in the bundle. I
have seen tobacco, moccasins, hand carved wooden utensils, smudge bowls,
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smudge medicines and red cloth placed in the bundles. I have been told these
are items necessary for a person to live in the spirit world. I do remember
being told that a small spirit plate and small items are necessary as in the
spirit world all is opposite of our reality. Our day is their night, etc. Small
here is big there, etc. I have seen very personal items go into the bundle as
well (like photos). I imagine these practices are in place to ensure the spirit
has all they require for the journey and have no need to return here.”
“I am familiar with memorials as well. During the first year of death, it
is common for family members to give up something they enjoy eating or
doing to acknowledge their loss. This can be abstaining from berry based
food or drink, a particular food that the deceased enjoyed or by cutting one’s
hair. The annual memorial is a time to bring back whatever you have
abstained from. The family commonly asks an elder or a traditional family
member to open and close the memorial. It is also the time when family and
close friends can begin to use the deceased person’s name again.”
“Most band offices will acknowledge a death in the community by
having their flag at half mast. This is a visual sign to all that a community
member has passed away.”
“When we have a member that passed away that belonged to our
agency (2-­‐Spirited People of the 1 st Nations-­‐added by S. Storch), we usually
wait 11 days and hold a memorial service in the office for them. We usually
have someone/staff person who opens with a smudge and prayer. The
community usually sits in circle formation and has a feather they pass around
to give everyone a chance to speak. It is common to have a photo of the
deceased displayed. We end the talking circle and serve food that the
deceased enjoyed. The memorial is closed by prayer. At times the family will
send the office a memorial card and we will copy it and have them available.
If not, staff will create a card and have enough copies available at the
memorial. I do ask permission from the family if the cause of death was due
to HIV/AIDS illness to have the deceased name added to the AIDS memorial
in Toronto. Most times the members let the agency know if they are
interested in having their name added.”
“I do remember one time when a Cree member passed away, we were
asked to provide moccasins with holes in the bottom of the heels for the spirit
to use on their journey.”
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“Most members will tell us if they wish to be transported back to their
home community after death. Some disclose they wish to have their wake in
Toronto and have the funeral in their home community.”
“There are many different ways a community acknowledges death.”
(this ends Corena Ryan’s first hand information).
The issue of burying the deceased in the ancestral Ojibway ground is an
important one. Darlene Johnston, BA, LLB, LLM in her eloquent paper,
“Connecting People to Place: Great Lakes Aboriginal History in Cultural
Context” speaks to this issue. The disconnect from the land began with the
government plan for colonization and the missionaries’ plans for conversion
and education. This “civilization” plan involved a change from the hunting,
fishing, roaming lifestyle to a sedentary agricultural lifestyle. The Indians’
lands were being taken over by the government and Indians pushed into
reserves. “When faced with pressure to relocate, the Chippewas (another
name for Ojibway…comment by S. Storch) demonstrated a strong attachment
not only to their reserves but to the graves of their ancestors.” (Darlene
Johnston, p.23).
“Anishnaabeg (Ojibway) attachment to lands can be related to a
corresponding attachment to the graves of ancestors. Because the Living are
obliged to care for the Dead, proximity to family burial grounds is extremely
important. Just as Creation Story ties people to place, so there is a connective
force in burial traditions. They tell us much about the Anishnaabeg
understanding of human beings, their bodies and souls, and their connection
to lands and their ancestors, both human and other than human.” (Darlene
Johnston, p.24)
The early Jesuit missionaries learned that the Ojibway did not believe
in a unitary soul as they did. This was evident by the Jesuits’ understanding
of the burial rites. For the Ojibway there is a spiritual essence that travels to
the Land of Souls…Esken…and a spiritual essence of the bones…Atisken.
Father Brebeuf stated that the Esken departed from the body at death but
remained in the cemetery until the Feast of the Dead. The Atisken was buried
with the body and became known as “souls of bones.” (Interestingly, in The
Egyptian Book of the Dead the soul/spirit divides into 10 sections upon the
death of the physical body). Darlene Johnston writes (p.28), “The belief that a
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spiritual essence remains bound to the body after death was shared with me
by Elders during an 8-­‐day vigil which we kept on an unceded burial ground
within the city limits of Owen Sound back in 1992. The vigil resulted in
federal recognition of the burial ground’s reserve status under Treaty No. 82.
Many Euro-­‐Canadians miss the redundancy in the expression ‘sacred Indian
burial ground.’ How could burial grounds not be sacred if they contain the
Body-­‐Souls of one’s ancestors?” (S.Storch found that the days of vigil varied-­‐
4,8,9,11 days…depending upon a particular region).
As Stated previously, the gravesite had a post with the person’s totem
upside down and possibly other carving telling of his brave deeds in life. The
grave post’s name is adjedatigwun. “The import of the thought of this term is
given by the expression death-­‐stick. It is derived from the verb adjidj, to
reverse, meaning that the totem of the person interred is reversed. As this
totem is the symbol of the person, the ideographic import is, that the
deceased has been returned to the earth.” (Darlene Johnston, p.31)
The issue of pain on all levels in the Ojibway culture has been explored
in depth by Diana Blackwell, RN, PhD in her article, “Cancer Pain: Voices of
the Ojibway People.” This article was published in the Journal of Pain and
Symptom Management, Nov. 2005. This author stressed the importance of
understanding the perception of the word cancer and pain. “The Ojibway
participants presented their beliefs and perceptions about cancer inseparable
from the pain of cancer, and, in turn, the pain of cancer is inseparable from
the pain of life” (pp.458-­‐459).
When their stories are explored, tales of excessive abuses were
identified…physical and sexual abuse being part of their experience. Family
systems suffering from generations of addictions exist…alcohol, drugs, food,
sex, gambling etc. Thus, the professional caregiver must explore “pain” on
the physical, emotional, social, mental and spiritual levels. This
overwhelming “pain” brings feelings of helplessness, hopelessness and
loss…a multidimensional response model is needed to address these pains
of the living, and those unresolved, that arise on the death bed.
In the Elisabeth Kubler-­‐Ross, MD book On Death and Dying, she
describes this model of addressing pain. Today, the hospice-­‐palliative care
model is heavily weighted in the physical pain, and then, addressing that with
narcotic mixtures. Unfortunately, the deep seated emotional scarring from
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long standing physical abuse will not be relieved with morphine.
Psychological services addressing these emotional pains is most important to
help the dying person die with a peaceful mind and heart.
There are many actions the hospice-­‐palliative care nurse/team can take
to bring comfort and balance to the patient. Robert Chi-­‐Noodin (Strong
Wind) Palmer, MD (Ojibway) and Marianne Palmer give many wonderful
suggestions which address the multi-­‐facets of pain/distress of the dying
patient…Chapter 14 “Ojibwe Beliefs and Rituals in End of Life Care” in the
book A Time for Listening and Caring by Christina Pulchalski. Their
suggestions are the following:
1. Prayer and meditation-­‐ with the burning of sweetgrass, cedar, or
sage, of which, the smoke carries the prayers to Gitche Manitou-­‐the
Great Unknown, the Great Mystery.
2. Tobacco offerings-­‐ a most important link between the material and
spiritual world. It can be burned, placed upon Mother Earth, or
tossed into the wind.
3. Spirit Plate-­‐ small portions of what is to be eaten are put on this
plate and brought outside with prayer and thanks to animals and
plants. This might be a very special ritual to the dying Ojibwe who is
eating minimally or nothing but still able to participate with prayer
and gratitude for the sustenance of others.
4. Smudging-­‐ bringing the smoke to body areas the patient desires for
purification/healing.
a. Sage-­‐ the smoke decreases negativity.
b. Cedar-­‐ the smoke invites positive energy and balancing.
c. Sweetgrass-­‐ the smoke promotes “the sweetness of life.”
5. Healing Stones
6. Naming Ceremony
7. Pipe Ceremony
8. Drumming/chanting
9. Making and using a Medicine Wheel
10. Sweat Lodge Ceremony-­‐ the dying person probably wouldn’t be
able to be physically there, but the leader and participants conduct
ceremony for the healing of his pains and the gentle crossing into
the Land of Souls.
Dr. Robert Chi-­‐Noodin Palmer tells of an action (p.223)that speaks to my
heart…”Performing ritual burning of a fear bundle (tobacco and sage
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wrapped in written concerns) helps ease psychological distress, increasing
acceptance and peacefulness, benefiting both the caregiver and recipient.” He
reminds us that the patient who is unconscious or in a coma can have
consequences from our words and actions. Again, this acknowledges that the
hearing never leaves the person-­‐soul/spirit, no matter what state of
consciousness he is in or plane he is on.
If I, the author, were the hospice-­‐palliative care visiting nurse, I would
ask the patient if we could burn tobacco and smudge with cedar at the
beginning of my care. Physical care and pain assessment are important
because the patient must be physically comfortable in order to deal with
psychosocial and spiritual issues. If the body is in a lot of pain, that is all the
mind can focus on. It takes a mind well trained in meditation to refocus when
in this pain state. My favorite statement to ascertain the psycho-­‐spiritual
status is, “I know you have pain in your right leg and hip, but tell me about
your inner feelings.” This separates the physical body status from other
states of being. If emotional/spiritual pains are disclosed, I would offer to
help make a fear bundle to burn and offer up to Gitche Manitou. Seeking
more information, I ask, “Tell me what you think happens to your soul/spirit
during active dying and after death?” This might be the time to read
Pagidaendijigewin (The Ritual of the Dead) together. I would listen carefully
and ask if he has connected with the Midewewin for guidance during this
time. If not, “Would you like me to make contact for you, requesting a
Midewewin guide to visit with you?”
My journey in the study of Pagidaendijigewin, The Ritual of the Dead,
has made me appreciate its great relevance for the Ojibway tribe in
reclaiming this important ritual of its culture. As with other Thantology
studies…Egyptian, Tibetan, Mayan, Jewish and Christian Books of the
Dead…this ritual is complete in its’ teaching by educating the person about
the dying process/states of transformation and guiding him to the Land of
Souls. The necessity of living an ethical life and the principles to practice are
clearly stated and, the consequences, if not. The obstacles are presented so
the soul/spirit can focus on seeing the blue light above him, hearing the voice
of the Midewewin guide, and the sound of the roaring waters leading to the
bridge to be crossed. The hospice-­‐palliative care nurse/team member,
educated in this ritual, can be a comforting and caring support person in this
sacred transformation.
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In closing, it is my hope that Ojibwe hospice-­‐palliative care registered
nurses with the keen interest of functioning as a guide to the dying would
seek to be invited into the Midewewin Grand Medicine Society.
A very special Thank You to my dear friend Betty Stein who made
connections for me into the Royal Ontario Museum in Toronto and the
Toronto Palliative Care Network.
Susan C. Storch, RN, MA (Keeper of Souls)
Thanatologist
Oxnard, California 01/26/2011
BIBLIOGRAPHY BOOKS
1. Arthur H. and McPeek, George The Grieving Indian: An Ojibwe
Elder Shares His Discovery of Help and Hope Indian Life Books
Winnipeg, Manitoba c1988
2. Densmore, F. Chippewa Customs St. Paul: Minnesota Historical
Society Press c1979
3. Irwin, Lee (editor) Native American Spirituality: A Critical
Reader University of Nebraska Press Lincoln, Nebraska c2000
pp.145-­‐156 Chapter by Theresa S. Smith “The Church of the
Immaculate Conception: Intracultural and Identity Among the
Anishnaabeg of Manitoulin Island”
4. Johnston, Basil H.
a. Honour Mother Earth Bison Books University of Nebraska
Press, Lincoln and London c2003
b. Ojibway Ceremonies Bison Books University of Nebraska
Press Lincoln and London c1982
c. Ojibway Heritage c1976 by McClelland and Stewart, Bison
Book Edition University of Nebraska Lincoln and London
c1990
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d. Ojibway Tales Bison Books University of Nebraska Press
Lincoln and London c1978
e. The Manitous Minnesota Historical Society Press St. Paul,
MN c1995
5. Nerburn, Kent Calm Surrender: Walking the Hard Road of
Forgiveness New World Library 14 Pamaron Way Novato, CA
c2000
6. Ojibwe Texts Vol. V11-­‐Part 1 collected by William Jones Edited by
Truman Michelson E.J. Brill, Ltd. Publishers and Printers Leyden
c1917 G.E. Stechert Co. New York Agents
7. Peacock, Thomas and Wisuri, Marlene The Four Hills of Life:
Ojibwe Wisdom Afton Historical Society Press Afton, MN c2006
8. Pulchalski, Christina A Time for Sharing and Caring: Spirituality
and the Care of the Chronically Ill and Dying Oxford University
Press New York c2006 pp.215-­‐225 “Ojibwe Beliefs and Rituals in
the End –of-­‐Life Care”
9. Radin, Paul “Religion of the North American Indians” Journal of
Folklore, XXV11, pp. 335-­‐373 c1914
10. Storch, Susan C. Dying Into Freedom: A Nurse’s Handbook to
Conscious Dying 1998 2514 Danube Way Oxnard, CA 93036
sstorch7@msn.com
11. Vennum, Thomas
a. Just Too Much Indian: Bill Baker Stalwart in a Fading
Culture Just Too Much Indian Press LaPointe, Wisconsin
c2008
b. The Ojibwe Indian Dance Drum Minnesota Historical Press
St. Paul, MN c2009
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BIBLIOGRAPHY ARTICLES
1. Barkwell, Diana, RN, PhD “Cancer Pain: Voices of the Ojibway
People” Journal of Pain and Symptom Management Vol.30, No.
5 Nov. 2005 pp.454-­‐464
2. Johnston, Darlene, BA, LLB, LLM “Connecting People to Place:
Great lakes Aboriginal History in Cultural Context” Prepared
for the Ipperwash Commission of Inquiry (available by web
download)
3. Turton, Cheryl L., RN, PhD “Spiritual Needs of Hospitalized
Ojibwe People” Michigan Nurse May 1995
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