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

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The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014 Traditionally, the Anishinaabeg approach life in a sacred manner. When taking a mashkiki (plant), ojiibik (root), or mashkosiw (herb), one always explains to its spirit why it is being done, and offers some asemaa (tobacco) in return. While putting asemaa in the hole one would respectfully tell the spirit of the dug-up plant or root that GICHI- MANIDOO allowed it to grow in that certain spot for the benefit of mankind and that the tobacco is been given in return so that the plant will do it’s best to make the medicine work. This is the way it has always been done and always will be done. Using a feather to fan the smoke of a nookwezigan, or smudge stick resting in a shell that is used as a bowl. To the Mideg, those who practice the medicinal ways of the Midewiwin, and all the others who follow Anishinaabe-bimaadiziwin, the Traditional Road, there are four plants that are especially revered while used in daily living. These plants are: ASEMAA, tobacco, representing the Eastern direction. The oldtime Anishinaabeg also used giniginige (commonly written as “kinnikinnick”), a mixture of mishkoobimizh (red osier dogwood) with zaagaakominagaanzh (bearberry) and tobacco, or sometimes mishkwaabiimizh (red willow) with wiingashk (sweetgrass). Both asemaa and giniginige are still used in the offering of prayer to GICHI- MANIDOO, as a way of communication, their smoke lifting the prayers to the Great Mystery, or set on the ground in a clean place as an offering. Either offered through the fire (Zagaswaawin, smoking of tobacco) or just held in hand, using tobacco to extend prayers of thankfulness is something that is done on a daily basis as each new day is greeted. And to this day, Asemaakewin (tobacco offering) is customary when seeking knowledge or advice from an Elder or when a Pipe and/or a Drum is present. GIIZHIK, white cedar, representing the Southern direction. When burned, its snipped leaves act as a purifier, giving out a pleasant piny scent, cleansing the area as well as body and soul of any participant. MASHKODEWASHK, white sage, representing the Western direction. It is burned as a purifier, emitting a spicy scent. WIINGASHK, sweetgrass, representing the North. This too, is a purifier, replacing negative with positive. It gives out a sweet, aromatic scent, especially when burnt or when it rains. When it is harvested, it is cut, never pulled. Many things are made with it such as wiingashkoo`iinan (coiled baskets), and when braided it signifies the hair of Omizakamigokwe (Ogashinan), the Earthmother. According to Midewiwin tradition, a long time ago the Anishinaabeg mysteriously lost the gift of health and long life, and they fell prey to a terrible epidemic in droves. One of the The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014 84
The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014 many victims was a gwiiwizens (boy), and as after travelling jiibay-miikana, the Path that leads to the Land Of Souls, he was about to enter the entrance, trembling with misery, the boy was asked why he grieved, and he answered that he wanted life for his People who were suffering so much. GICHI-MANIDOO, feeling sorry for the dying Anishinaabeg, granted the boy’s request. The boy was told that the Anishinaabeg were to found the MIDEWIWIN, the Medicine Lodge Of Good Hearted Ones so that they could obtain bizaanide’ewin (peace of heart) by seeking for the good in life and by performing rituals for the gift of good health. The boy was told that his People must change their life style and that they, to receive permission to enter the Land of Souls, must strive for inner peace and live according to the code of upright living. In order to regain their health they were to seek a powerful medicine called Miskojiibik (Blood Root) in the depths of the sea and bring it to land. Possessing and symbolizing the power of life, growth, and selfhealing, the bloodroot would be a sign to Wiinabozho, who at that time lived among the People as the spirit messenger of GICHI-MANIDOO, that he had to make known the proper rituals of the Midewiwin. And so it came to pass, the Midewiwin was founded and their medicine men and women introduced to the People rituals for warding off sickness and death, and thanks to the gwiiwizens and Wiinabozho, the Anishinaabeg were saved from extinction. Nookweziganan, medicines (such as sage, cedar, and sweetgrass) for burning to make a smudge. When smudging, one is not supposed to use one’s breath to blow smoke since the human breath is not always considered clean. Using a feather or large leaf to fan the burning herbs or embers is preferred. Photo courtesy: Simone Mcleod. The Anishinaabe forefathers, whose herbalists obtained their vast knowledge of medicinal herbs not only through experiment and hard study but also through dreams, were often visited by bawaaganag (dream visitors), particularly the bear. Today’s healers of the Midewiwin still attribute many healing powers to makwa the bear, nigig the otter (who once saved the People from extinction by bringing from the depths of the waters a healing plant called ginebig-washk or “snake root”), and makadeshigan the black bass 85 The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014
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The Universe Of The Ojibwe Anishinaabeg, an illustrated glossary by Zhaawano Giizhik*

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