The Traditional Anishinaabe World View.pdf

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The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014 According to Midewiwin tradition, there once was a time when the Waabanaki People, who inhabited the Dawn Land on the northern shores of the Atlantic Ocean, were seemingly living a life undisturbed by strife, turmoil, or disagreement. One day six Omishoomisimaag (Grandfathers) – sometimes called Midemiigis-gaa-niigaanigikendangig, or Cowry Shell Prophets) - emerged from the ocean, and they established a system of kinship based on odoodeman (clans or totems). After sharing their message to eight gaaniigaani-gikendangig (prophets), seven of these prophets asked their mizhinawe (messenger) to see if he could find ways to improve the condition and wellbeing of the People. The messenger began a quest that would lead him to an abinoojiinh (child), and after receiving approval from the Seven Grandfathers, the mizhinawe tutored the child in mino-bimaadiziwin (how to live a full and healthy life). Each of the Grandfathers then instructed the child with a principle, a guideline that honored one of the basic virtues intrinsic to mino-bimaadiziwin. These Nizhwaaswi Gagiikewin (Seven Sacred Teachings, or laws) became the foundation of Midewiwin spiritual practice. Along with a set of moral values and a new form of kinship, the Grandfathers left the Waabanaki People with seven niigaanaajimowinan or gozaa-bandamowinan (predictions) of what the future would bring, warning them of a time when a light-skinned race would arrive at the shores and bring death and destruction. If the People would not leave, the shadow of illness would befall on them, their once happy world befouled, and the waters would forever turn bitter by disrespect. According to Abenaki tradition, about two to three millennia ago many people of the Waabanaki Nation decided to heed the warnings of the Prophets and they embarked on a journey marked by the niizhwaaso-ishkoden (seven fires); they were told that a miigis (a radiant cowry shell appearing in the western sky) and an ajijaak (sandhill crane) would show them the way. One of the seven ishkoden was associated with an Animikiibinesi (Thunderbird), which told the People about a powerful vision of several mikinaakominisensing (turtle-shaped islands) that would be encountered during the westward migration. Along the migration route, several lodges of the Midewiwin were erected (see image) and new doodem frameworks were created. An old legacy of the Anishinaabeg of Upper Michigan tells of a prodigious tale of the legendary emergence, 700 summers ago, of five Mystery Beings from the waves of Mishigami, or Lake Michigan, resulting in a new clan framework shaping southern Anishinaabe society. The teachings of these enigmatic newcomers that lead to this new clan organization were ultimately (probably in 796 AD) followed by the historical alliance called Niswimishkodewin (Council of Three Fires), formed by three large southeastern bands that had emerged from the nation of the Anishinaabeg: the Ojibweg, the Odaawaag (Odawa), and the Bodéwadmik (Potawatomi). The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014 52
The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014 _______________________________________________________________________ MANIDOO-MINJIMEMENDAMOWIN ("Spirit Memory: remembering the Mide ways and the doodem relations of the Anishinaabe Peoples"), 26x66" acrylic by Simone Mcleod, 2013. Gathering of the five major clans of the Ojibwe People at the falls of Baawiting: Crane, Bear, Little Moose/Marten, Catfish, and Loon. Click on image for further reading about this topic. _______________________________________________________________________ The Ojibwe Anishinaabe legacy of the Five Mystery Beings was handed over as follows: a long time ago, after the five mysterious creatures had waded ashore, they taught the People of Michigan how they could formalize and extend a vast net of kinship. Hereupon the Ojibweg began to form five groups of patrilineal kin whose members thought of themselves as descendants of an ancient animal ancestor. Although these members were scattered throughout the entire Great Lakes area and many would remain unknown to each other personally, they were all part of the same odoodem, or totemic clan. All five totems were represented by Awesiiyag (Animal Beings) ever since, because animals appeared to live in harmony with the laws of the world, and thus proved themselves the older, wiser brothers of the human beings. Eventually, these original gidoodeminaanig, or our animal totems (Ajijaak the Crane; Makwa the Bear; Moozonii the Little Moose/Waabizheshi the Marten; Maanameg the Catfish; and Maang the Loon) gave rise to twenty or more totems; each associated with these original five. The five original clans of the Baawitigowininiwag - my Anishinaabe ancestors who gathered at the call of the Crane at the rapids and waterfalls of Michigan’s Upper Peninsula -, hold a set of traditional responsibilities for the People. Each member regards himself or herself as member of a clan first, then a community. The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014 53
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