The traditional Indian people
were industrious, prosperous and predominantly content. Prosperity consisted of
being able to celebrate the abundance of food, support from com-munity members,
resilient leadership, and strong spiritual ties with the Great Mystery. The
Anishanaabeg practiced an undying gratitude for all bestowed upon them. In the
days before the United States and Canada were settled by Europeans, there were
no political boundaries. Many tribes consisted of nomadic hunters and
gatherers. Weather and the availability of food sources played a role in
deciding where the Anishanaabeg would live.
The
traditional Native American people believed nothing was to be owned or
possessed; the animate and inanimate contained spirits. The land on which
they resided was graciously provided to them by the Creator and must be
respected. Children were cherished. Animals were placed on the Earth to provide
protection and food and were highly valued. Many of the legends passed down
from generation to generation included animals providing valu-able lessons.
They did not only
believe in the existence of the Great Mystery. They also imagined that spirits
existed in the air; and they believed that there was an evil spirit who resided
in the interior of the Earth and enjoys great power. They believed there were
spirits of the inferior order which were in charge of providing protection to
people and places. They offered tobacco to these protective spirits to request
their assistance.
Clan
systems existed for the Ojibwe tribes as well as other tribal communities and
these systems served as a form of leadership. Seven original clans existed for
the Ojibwe people: the Crane, Loon, Fish, Bear, Marten, Deer, and Bird clans.
[i] Clan members believed they have a spe-cial
relationship with the clan animal. This relationship delineated the specific
role each member of certain clans possessed in consideration to tribal
leadership. The clan system is still being utilized today to varying degrees
within various tribes.
All members of the same clan, blood relatives or not,
were considered brothers and sisters. Members of the same clan could not marry.
The clan and kinship networks created a blanket of security for the villagers,
and created a strong commitment to giving and sharing that was endemic of the
tribal culture. The Anishanaabeg lived in areas abundant with wild game, fish,
and edible plant life such as berries, acorns, and fruit. The tribal people did
not take this abundance for granted. They were able to commune with nature.
The origins of the Ojibwe language were associated with
the Algonquian or Algonkin language groups. The language was derived originally
from the Lenape people who defined the linguistic connection to those who were
considered close relatives such as the Mohican, Nanticokes, Shawnee, Cheyee,
Penobscots, Passamaquaddy, Wapa-noag, Odawa, Potawatomi, Mesquakie and others.
[ii] Lan-guage is a descriptive mode of
communication.
One word can have multiple meanings. For exam-ple, the
word bakade meaning black or blackened in the Ojibwe language can have a deeper
meaning. The Anisha-naabeg blackened their faces before they entered the woods
on a vision quest to enhance their spiritual connections. Knowledge of the
language is paramount to understanding the meaning of stories, prayers, and
songs. Language and culture are intertwined.
Public speaking was practiced and perfected by many of
the Anishanaabeg. The Ojibwe language explains human emotions and actions as
well as natural phenomena. The speaker recalled events by using language to
instill detailed images. The Anishanaabeg were good listeners also. It was
considered a form of respect to listen intently to those who were speaking.
Children were strongly en-couraged to listen. They would be responsible for
passing down the traditional information to their children and grandchildren.
Children were taught to speak well and portray the exact meaning of what they
wanted to relay to others.
The
Anishnanaabeg relied on oral tradition to teach many important lessons. The
telling of stories, which were referred to as legends, was a way of relaying
historical and cultural information in a tried and true method that has continued
to be practiced today in many tribal settings. Legends were laced with moral
teachings such as the necessity of giving to others, and being kind and
respectful. The teachings were often indirect, so the listener had to pay
attention fully in order to develop an understanding of the message being
conveyed. Children were considered special gifts bestowed to them by the
Creator, who needed to be nurtured and taught to be respectful and productive
com-munity members.
Childbirth was
celebrated with feasting. The child and mother were inseparable for the first
year of the child’s life. During the traditional period, the educational
process occurred in three phases. In phase one, a child would be strapped onto
a cradle board, referred to as a dikinagan,
for most of the child’s first two years to learn the life skills of
observation and listening. They watched the adults in the village work and
learned about the habits of people and animals. Their observation skills were
enhanced as they matured from an infant to a young child. Surrounded by nature,
they observed and listened to the communication between animals and people and between
people and nature.
The final phase of the educational process for both males
and females consisted of the search for wisdom which applied to both males and
females. The search extended into late adulthood. This involved a quest to know
the entire story of things, events and happenings from the simplest to the most
complex, through the many layers of meaning.
[iii]
The elders, adult males and females provided teachings to
prepare the youth for their path in life. It was important to learn how to live
in a gentle way with humbleness and respect accomplished through prayer,
fasting, and listening to everything. The important beliefs associated with the
path of life included the following:
·
Honor Gitchi Manito (The Creator).
·
Honor elders.
·
Honor our elder brothers (all animals were
considered to be elder brothers because they were here before humans, and they were
relied on for teachings, as well as for sustenance).
·
Honor women.
·
Keep promises and uphold pledges.
·
Show kindness to everyone.
·
Be peaceful in body and spirit.
·
Be courageous.
·
Be moderate in dreams, thoughts, words and
deeds.
[iv]
The purpose of
traditional Ojibwe educational practices was to prepare the young people to
provide for the needs of the village. Children were also taught how to develop
a meaningful relationship with the Great Mystery. These teachings were part of
the balance of their life journeys and beyond into eternity. If one only
learned about life skills without the benefit of obtaining knowledge about the
spirit, it was believed this individual would live a life without purpose or
any significant meaning. The entire village provided care, supervision, and instruction
to the children. Essentially, all adults
were responsible for the security and protection of all the children in the
village. Also of equal importance in the learning process was the exploration
of everyone’s roots.
The most important event in an Indian child’s life was,
and continues to be within many tribal entities, is the receipt of personal
identity through a naming ceremony. The given name permitted the child to have
a place by the tribal fire and be a part of the tribal thoughts and discussions.
The name was a gift from the spirits, inherited through a naming ceremony by
the person bestowing the name, usually soon after the child’s birth. The given
name was to be respected for its origin within the tribe and cherished by the
one receiving it. Sometimes children would receive the name of a namesake who
passed on. Two people in the same village could not have the same name
simultaneously. The children’s names would come to the leaders and other adults
in the village through dreams and visions.
[v]
Dreams were considered significant, so children were
taught at an early age how to take notice of them. By examining their dreams
closely, predictions of good and bad events and other necessary information
could be derived. While they were still innocent, they were encouraged to walk
alone in the woods to commune with their spirit guides. Their faces were
blackened with coal before they ventured on this journey. Fasting also occurred during the time the
young men and women were coming of age to assist with seeking direction for
their adult years. Ceremonies were held to celebrate various stages in the
lives of the villagers.
The Anishanaabeg, like other cultures, have a
creation story that was
continually recited to provide les-sons for all tribal people. According to
Ojibwe beliefs, in the beginning, Gitchi Manito created the universe as we
know it today. After all creation of
animate and inanimate entities was completed, then the Creator made man. After
he created the first Anishanaabe, the Creator instructed him in a dream to name
all things in the language given to him which was referred to as
Anishinaabemowin. So the first man went about his journey and named all things
he saw, the animals, insects, birds and fish. He told Gitchi Manito in a dream he finished what was requested of him.
Then the Creator gave the first man his name, which was Nanaboozho. Today
whenever the Anishanaabeg meet and greet one another in a highly respected
manner, they say a
part of his name, Boozhoo, meaning hello.
The creation story
tells how the Anishanaabeg originally migrated to the Great Lakes region from
the East Coast of Northern Canada. The Anishanaabeg resided peacefully until
the villagers became restless and unsettled. Selfishness and competitiveness
took over the lives of these inhabitants. The
Anishanaabeg were at war with one ano-ther and they were not on the red road, a
road based on respect for all of creation.
Hatred and other forms of dysfunction ran rampant through the entire
Anishanaabeg nation. The Creator looked down at these settlements and decided
to cleanse the earth with water to renew the earth and begin anew. Many
creation stories contain a flood as a part of the cleansing process.
After this cleansing,
Nanaboozho found refuge on a log with many animals. All of these animals tried
to swim to the bottom to retrieve a piece of dirt to rebuild a land base. Many
of them tried and failed. Then, the smallest, weakest of the four leggeds was
able to accomplish what the other animals could not. That animal was the
muskrat. However, the muskrat gave its life to bring up the dirt, which saved
all the other animals and Nanaboozoo. The muskrat’s lifeless body floated to
the top of the water with the dirt clenched within his little paw. Nanaboozoo
placed this dirt on the turtle’s back and created the land, which today is
referred to as Turtle Island.[vi] Many ceremonies have been practiced throughout the history of the
Indian people such as the telling of creation stories and continue to be
observed today.
The sweat lodge ceremony was another way Indian people
united for a common purpose, which was to com-mune with the Creator and other
spirit guides. The sweat lodge ceremony served as a vehicle to give thanks, and
pray to Gitchi Manito and the
attendees’ spirit guides. These ceremonies continue to be held today. The lodge
is constructed in a dome shape and made from bent poles and covered with animal
hides. Today, tarps are often used. The door is located on the east side of the
lodge. The east represents new beginnings and is where the sun rises. Attendees
are instructed to enter the lodge in the eastern door and circle around
clockwise until they are sitting next to the person who entered before them.
Minimal clothing is appropriate to permit the spirit guides to roam freely
within a person’s psyche and body. Jewelry is not permitted because it may
distract the spirits.
The ceremony can last up to four rounds. A round consists
of each person having an opportunity to speak. The door is opened after each
round. The attendees often drink cedar water.
A private discussion may be held before and after this ceremony with the
sweat lodge leader to explore answers to some of the questions an attendee may
have. After the ceremony, a small feast is usually held and everyone partakes
in comfortable banter with one another. Prior to eating, a small plate of food
is prepared and offered to the Creator at the fire. Sweat lodge ceremonies
continue to be held today by many Indian people.
Pow Wows are also considered traditional spiritual events
that continue to be held throughout most of North America. They are a way in
which the Anishanaabeg socialize and celebrate their heritage. The term “pow
wow” comes from the Algonquian derivative of “Pauau”. It ori-ginally meant
curing ceremony. Pow Wows signify a time in which the Anishanaabeg could sing,
dance, feast and give gifts.
The main
emphasis of this spiritual practice continues to be concerned with the powers
of nature, which are Father Sun, Mother Earth, mountains, rivers, clouds and
animals. Different forms of dancing are used to elicit rain for crops,
preparation for hunting, food gathering, healing, and warfare as well as a way
of extending respect and giving thanks. Many of these dances are passed down
from generation to generation.
The four
sacred plants are tobacco, sage, sweet grass and cedar and these plants are used
in many of the spiritual ceremonies. Four sacred medicines provide balance,
protection and cures for the Anishanaabeg and other cultures throughout
history. The plants carry much significance, such as their representation of
the four directions and the four stages in a person’s life. Other herbs and
spices are also used under the direction of a medicine man and other spiritual
healers. The four sacred plants are often utilized in sweat lodge ceremonies,
pow wows, ghost suppers, naming ceremonies, other spiritual practices and
represent the circle of life.
Their smoke
can provide cleansing for the mind, body, spirit and soul. They can remove
negative energy. Keeping the idea of gratitude in their minds and the proper
use of all the sacred plants helps those who use them to convey their personal
meaning of thankfulness.
Most of the time there was an abundance of food which afforded
the Anishanaabeg time to participate in various ceremonies. The villagers
danced, sang, played games, and built the tools they needed for food gathering,
farming and other necessities. They had an optimistic view about life in
general and continually planned for their future. Cooperation was involved in
providing sustenance for the village as a whole, and all able villagers worked
diligently to provide for the well-being of the entire community. The Indian people had a form of leadership in place in
which respect for all tribal members occurred naturally.
[i]
Benton-Banai, E. (1981). The Mishomis
Book: The Voice of the Ojibway (Minnesota:
Indian Country Press, Inc., 1981), 75-79.
[ii]
Peacock, T., and Wisuri, M. (2002). Ojibwe
Waasa Inaabidaa: We Look In All Directions. Minnesota: Afton Historical
Society Press, 28.
[iv]
Peacock, T.and Wisuri, M. (2002). Ojibwe
Waasa Inaabidaa: We Look In All Directions. Minnesota: Afton Historical
Society Press, 64-77.
[v]
Densmore, F. (1979). Chippewa Customs .Minnesota:
Minnesota Historical Society Press, 52.
Chapter I: Beginnings
[vi]
Benton-Banai, E. (1981). The Mishomis
Book: The Voice of the Ojibway. Minnesota:
Indian Country Press, Inc., 30-35.
