The epoch of Wenabozho in "oral history", aadizookaanan (sacred stories). Traveled Turtle Island gives names to everything on it. On his journey, hungry, mischievous, & tricking/helping many beings on the way by shaping and molding them, Wenabozho played a major role in the evolution of creation.
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"Gaagige-minawaanigoziwining" means the "Land of Everlasting Happiness." The Milky Way is known by many names in the Anishinaabeg language, including Jiibay Mikana, Mashkiki Miikana, Jiibay Ziibi, and Mashkiki Ziibi. The clusters of stars and many constellations represent the Anishinaabeg clans, or "gidoodeminaanig." In the night sky, our clans shine brightly in the Milky Way, forever telling our stories and those of our ancestors. Our ancestors gather and shine down onto the Earth, connecting us to the loved ones who have gone home. As I put out the spirit plate they put out stuff out for us too. Has we sleep in the night they come and visit us and offer us gifts. We call them into our ceremony. Everyday we have an opportunity to share with each other our stories.
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Anishinaabeg ikidowin(an) noongom
Anishinaabeg word(s) today
Gayaazhi-akiiwi-gikendamowin(an)
Traditional Ecological Knowledge(s)
Gete-gikendaasowin(an) - traditional knowledge(s).
binaanoondan - acquire knowledge.
biziskenindam - have knowledge
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"Niigaan Miikana: Path of the Future"
The Anishinaabeg teaching emphasizes that we must always prepare for the future, considering the well-being of others. We think about our children and the environment, which includes the spirits of the trees, water, and wind. When we contemplate the future, we include these elements because they are a part of us. Our actions reflect in the outcomes we experience. For example, yelling at a child can instill resentment, hurt, fear, or low self-esteem. Such actions affect not only the individual but also the community, as a traumatized child can impact the well-being of everyone. Similarly, destroying our environment makes it toxic, affecting our health and the health of the animals and other beings we share the world with.
More can be said... I ask myself should I share my whole insight. But it remains on a thought that was in another and shared with me long ago ..
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"Gookomisinaan, Our Grandmother" the namer... Dibiki-giizis the moon...
Gookomisinaan, our beloved grandmother, was the first to bestow names upon us. As Wenabozho grew older, she passed this sacred gift to him. In our tradition, it is the role of our grandparents to give names. When Wenabozho and his siblings were born, gookomisinaan our grandmother, gimishoomisinaan our grandfather, was the one who named them.
One night, Gookomisinaan fell asleep and, in her dreams, she traveled to visit her daughter, Wenabozho's mother Wiininowaa. In the dream, she saw her daughter holding the newborn Wenabozho. As she watched, an amazing rabbit appeared, playing in the woods and naming everything it saw. Inspired by this vision, Gookomisinaan knew the perfect name for her grandchild.
She called upon the trees, inviting them to be niiyawen'enyag, which means "partaking in becoming family." Among them was the birch tree, known as wiigwaasaatig. This tree became Wenabozho's namesake, niiyawen'enh, symbolizing "partaking in becoming family." Wenabozho, in turn, called the birch tree Wen’enh.
Each tree offered part of it self, medicine, “giniginige a mixture of medicine” today instructed to use this medicine as an offering to all of life. Our "tobacco asemaa".
The bond between Wenabozho and the birch tree grew strong over time. When Wenabozho was a boy, the birch tree protected him from the Thunder Beings, offering him shelter from their fierce storms. Later, when Wenabozho needed to find his lost brother, the birch tree helped once more by offering its skin to make the first canoe, allowing Wenabozho to journey across the waters. Wenabozho wrote instructions for gete-Anishinaabeg on the birch bark, and the birch tree forever telling the story on the inside of its bark.
Despite their deep connection, Wenabozho and the birch tree had their disagreements. One day, during a particularly heated argument, Wenabozho, in a fit of anger, threw the scabs from his butt at his Wen’enh, the birch tree. These scabs clung to the tree, and today, we see them and know them as “chaga Shkitaagan.”
This story of Gookomisinaan, Wenabozho, and the birch tree teaches us about the importance of family, the tradition of naming, and the bonds that connect us, even in times of conflict. And whenever you see the chaga on the birch, you'll remember how it came to be and the deep relationship between Wenabozho and the birch tree.
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“Umbilical cord odis” “odis s/he umbilical cord” in the Anishinaabe language. A sacred connection of the umbilical cord at birth. The cord is considered a direct link to the spirit world, as the womb is a sacred place for growth where the spirit connects to the body. It is believed that the spirit/baby chooses its parents. Anishinaabe tradition is to protect the womb, ensuring no negativity is brought near. The community celebrates the womb as the spirit and body develop, establishing sacred bonds. People speak to the womb not as a child but as an adult. Songs are sung, and words of wisdom are shared. Before the influence of Western ideology, the Anishinaabe understood that the heart and spirit first developed a connection, with the heart serving as the house for the spirit. The placenta is seen as the universe and a tree; it is perceived as a tree connected to the universe. An old Anishinaabe story tells how the first people climbed down a tree into this world, a symbol that continues today within the mother's womb.
At birth, the umbilical cord is cut, and it is saved along with some pieces of the umbilical cord and placenta. Family members would go out into the woods before 4 days and bury the placenta at the roots of a tree. The piece of umbilical cord connected to the child eventually falls off and is saved in a pouch alongside medicines such as cedar and other medicines. As the child grows older, they are given sacred bundles, and within these bundles, the piece of umbilical cord is placed among other sacred items such as a rattle, drum, moccasins, or ceremonial items. The child grows into an adult and wears this bundle in a medicine bag around their neck.
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