The Universe Of The Ojibwe Anishinaabeg, an illustrated glossary by Zhaawano Giizhik*

The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014
Herbalists and seers
Two methods of treating the sick are in use among the Midewiwin; both methods depend
on communication with, and the aid of, the spirit world, but most Mide specialists are
basically plant doctors, herbalists who have an encyclopedic knowledge of the mysterious
properties of an enormous variety of plants, herbs, roots, and berries. This herbal
knowledge is often obtained from dreams, the remedies and knowledge and know-how
handed down from the spirit world ALWAYS being individual, and NEVER general.
Inaabandamowinan (dreaming) or seeking waasayaa-bindamiwin (a vision) are the
primary means by which a healer can enter into direct social interaction with the spirit
world. Some of the best Mide
remedies are received from the bear
through dreams.
Then there is another type of
Anishinaabe Mide doctor, called
JAASAKIIDJIG (seers using the
Shaking Tent), a special category of
healers belonging to the highest
(fourth) degree of Midewiwin
practitioners, who treat the sick
without material means, without
using herbs and medicinal plants, but
via ecstatic trance-journey. Some
jaasakiidjig receive their power from
the water, others from the wind or
earth. A special category of
jaasakiidjig has the power to make a tent and everything that’s in it shake by inviting a
myriad of beings from various spirit worlds, including the thunderbirds, the bear, and the
turtle. It is with the aid of these spirits from the waters, the winds, and the earth
(mikinaak the snapping turtle being the most prominent intermediator) that jaasakiidjig
pass on their spiritual medicine power to their patients or apprentices. Perhaps this
practice of the Shaking Tent comes closest to the definition of a SHAMAN: a specialist
who with the aid of rhythmic drumming and chanting enters a very deep or "ecstatic"
trance, undertaking trance-journeys for practical purposes, in service to his or her
community. However, SHAMAN, a term originally used for Native healers in Siberia, has
become a NEW AGE-inspired catch-all term that is foreign to, and way too general to be
applied to, any type of Native American spiritual practitioner. Unfortunately, nowadays
the terms "medicine man" and "shaman" are being used interchangeably to describe
Native American healers and philosophers and artists. Nowadays it is widely assumed
that "shaman" is a Native American, or Inuit word, and that "shamanism" is a universal
“Native Religion”. Yet there are MANY HUNDREDS of Native American Nations on Turtle
Island, each with their own culture, language, and spiritual belief system (of which
Midewiwin is just one). Many of these Nations are very different from one another in their
spiritual traditions, and NONE of them describe their beliefs as SHAMANISM. Art gallery
owners, plastic medicine men, “Grand Shaman Artists” and self-appointed gurus with a
Native background, the entertainment industries, teachers, written publications, and a
tsunami of misinformed New Age-inspired web pages (“shamanic portals”) all promote
these unfortunate misconceptions.
Above illustration:
Mikkinnuk (Mikinaak) the Turtle And The Shaking Tent by Norval Morrisseau/Miskwaabik Animikii;
ink on paper, 23” x 29”, 1969.
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