The Traditional Anishinaabe World View.pdf

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The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014 The Ojibweg, or Anishinaabeg - particularly those who were members of the Midewiwin or Way Of The Heartbeat Society, and Waabanowin or Dawn Society - have always enjoyed a big reputation - and inspired awe, even fear - among other Native Nations of Turtle Island for how they were able to manipulate the spirit world and the plant world for personal power or, sometimes, to cause evil to others. Be that as it may, it is true that members of these medicinal societies had great knowledge of the relationships that exist in nature, both ecologically as cosmologically. Their wide and varied knowledge and use of plants, indicating the large extent to which they understood the mysterious properties all things in nature and utilized the natural sources of their environment, made them legendary among the neighboring Nations, who sometimes referred to them as “Sorcerers of the Woods”. To the Ojibweg, the directions of the winds and the position of the sun, the moon, and the planets were directly related to the rhythm of the seasons and the cycle of hunting, fishing, and food gathering. It was a widely understood truth that, of all Native peoples that inhabited the northwoods, it was the Ojibweg whom GICHI-MANIDOO (The Great Mystery) gave the most profound knowledge of plants. The age-old ceremonies and traditional knowledge and stories and songs that to this day have been kept and guarded (and selectively handed over) by the Midewiwin still bear witness of this old and honorable worldview. (See also: MIDEWIWIN, page 96.) Ayaadizooked (“The Storyteller”) by Simone McLeod. Click on image to read about the symbolism of the painting. AADIZOOKEWIN, or traditional storytelling, has always had a strong educative, even didactic, purpose and function in Anishinaabe society. Children learned history, culture, and values from their elders through respectful observation, encouragement, and example. This is called GIKINAWAABI, literally: to learn by and from observation. So The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014 6
The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014 dynamic was its cultural and social dimension, so skillfully the narratives were being crafted and retold, that today we would definitely consider the act of telling stories an art form. The passing on of tales and wise lessons wrapped in metaphors and symbolism serves to teach the younger generation not only about Anishinaabe history and culture; they are also TEACHING MIRRORS, familiarizing the young with something that is called ANISHINAABE BIMAADIZIWIN: an extensive set of moral values, humor, and common, day-to-day community values. Stories instill in the young learner's mind a living sense of human potentials, as well as human vices and shortcomings. Sometimes the tales are satiric allegories in which human vice or folly is attacked through irony, or typical ‘Shinnob wit’. There were many stories; for every event, belief, value, animal, manidoo or aadizookaan, there is a story. AANIKE-GIKINOO’AMAADIWINAN (teachings) and GIKENDAASOWIN (knowledge) were essential instruments to achieve ANISHINAABE BIMAADIZIWIN. A painting by Ojibwe Medicine Painter Lawrence Beaulieu depicting a storyteller and children. The formal education of the younger generation was basically formed by the oral tradition of: DIBAAJIMOWINAN – ‘true stories’ or chronicles, based on personal experiences; The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014 7
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