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Midewiwin:Mysteries and Secrets
Onani Carver
Holos UniversityJanuary 31, 2013
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The Mystery Begins . . .An Introduction
My name is Onani. I am Mixed Blood1 Anishinaabequay, a woman of Celtic and
Native American ancestry. I am a Mashkikiquay of the Midewiwin, a medicine woman of
our tradition.
Thus begins a complicated story of love and hate, betrayal and courage. A story of
a “500 year old relationship; coming out of conflict, colonialism and denial.”2 Though it
may seem simple and personal on the surface; I hope to convey the layers of
complexities, reaching back into history and culture. That’s how conflict is. And most of
all, this is a story of mystery, healing, forgiveness and transformation.
I was taught the indigenous people of the Great Lakes region who call
themselves, Anishinaabeg, meaning People3, were divided into three distinct groups by
settlers coming into their native lands. The names and divisions imposed onto them are
Ottawa (or Odawa), Potawatomie and Ojibway (or Chippewa)4, also known as The 3
Fires Confederation.5 Today, there are many variations of this understanding.6 For the
purpose of this paper, I will interchangeably use the term Anishinaabe, Anishinaabeg
(plural), possibly Anishinaabequay (woman) and Ojibway. I include myself in these
words, though today I might be identified as Potawatomie7, depending on whose history
and language is used. “Assuming that a people has the right to be called by the name
which they themselves have always used, I use Ahnishinaabeg” says my teacher,
Grandmother Kee about herself.8 Ahow.9
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Grandmother Keewaydinoquay and Miniss Kitigan
Throughout my 20’s, in the 1980’s- early 90’s, I
spent my summers living with one of the last traditionally
trained Ojibway medicine women of the Great Lakes,
Grandmother Keewaydinoquay.10 Born in 1919 or so11, Kee
grew up in her own native village of Cat Head Bay, MI. She
was one of the few children of her village left to learn the
traditional ways from her Ojibway Elders.12 By the age of 9,
Kee began her apprenticeship with a well-known and highly
respected mashkikiquay (medicine woman) of the area,
named Nodjimahkwe.13 This cultural exposure during
childhood was extremely rare for several generations of
Native children. Most children were sent away to residential schools, physically and
sexually abused, forbidden to speak their own language and were told their way of life
was wrong, no good, evil and the work of the devil.14 They were forced to speak a foreign
language (English) and adopt the values and religious practices of the dominant culture.15
Kee and her students lived on Miniss Kitigan (Garden Island), a small, wilderness
island in northern Lake Michigan16 with no running water, no electricity and no outside
communication. A supply boat came once a week, weather permitting, that took a few
people on or off the island, exchanged incoming and outgoing mail and dropped off a
fresh supply of fruits and vegetables that were then stored in a root cellar. We had a large
Midjiimiwig (supply lodge) with canned goods and dried beans and grains. Michi Keegan
(big lake- Lake Michigan) was our drinking and bathing water. We gathered wood to
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cook over fire. We washed our clothes by hand and often slept under the dark, anongog
(star-filled skies); hoping to hear the haunting call of Mahng (loon) or see the silent,
majestic, moving colors of a spectacular show of Waasanoodé (Northern Lights).
Nokomis (Grandmother) slept in an old log
cabin built by her Great Uncle Shaboose in
184717, located in the central clearing. The rest
of us, anywhere from 2 to 20 others, slept in
various wigwams we built scattered for privacy
along various trails on the outskirts of the
clearing, but within easy walking distance of main
camp. Though most people came for a week or two, I was one of the few people that
lived on Miniss Kitigan (Garden Island) with Grandmother
throughout the entire summer season at the time she could still
hike and canoe the Archipelago. I lived there for several summers
until I had children in the late 80’s; then I went there with my
family for a few weeks every summer.
Grandmother Keewaydinoquay and Onani on Garden Island, 1980’s
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While living in this secluded, virginal environment, we learned the ways of the
Midewiwin. We sang songs, performed ceremonies, gathered herbs and made medicines.
We listened to Grandmother tell ancient stories around the campfire in the dark night;
sometimes huddled close to stay warm against the winds of KabbibonNodin (Cold-
Blower). We sang prayers of gratitude to the Seven Directions every night together in
Bear Circle, passing the ossinogan (stone dish) of burning kinnic. Every morning, I dove
my naked body into the cold, clear, refreshing waters of Michi Keegan (Lake Michigan)
as Gissis (sun) rose to paint its glorious fire onto the endless horizon of untouched water,
earth and air. I often fell asleep on a bed of aromatic Nokomis Giizhik (Grandmother
Cedar) and Nimissé (Elder Sister Balsam Fir) in my wigwam nestled in the Northern
forest to the familiar beat of distant drumming and singing late into the night. Ya ha! Oh
ya hey hey yo! Ahow.
Society of Mysterious Doings:Exploring Mysteries and Secrets
The Midewiwin is an important part of the Ojibway culture.18 There is no direct
translation for this word or concept into English; therefore there are many variations on
the attempt to translate it.19 One literal translation is often thought to be “good-hearted”
from Mino meaning good and odé meaning heart.20 Because we recognize a healer’s
character and integrity as being an essential quality for healing and spiritual guidance,
good-heartedness is a requirement for entrance into the Midé.21 Grandmother Kee says
the literal translation of Midewiwin is “The Society of Mysterious Doings,”22 referring to
the mystery of spirit, rather than the all-too-often interpretation of the mysteriousness of
suspicious activity. The generally accepted translation the Midewiwin is The Grand
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Medicine Society.23 In relation to this translation, Grandmother says, “I never objected to
this term. It’s a good usage. It indicates the benefits of the Midé. I appreciate the term.”24
What’s most intriguing to me is that the Midewiwin is often perceived to be a
highly secretive group filled with mysterious, strange, dark knowledge.25 Originally, this
connotation of dark secrecy seemed to be primarily in relation to the explorers,
missionaries and anthropologists who were unable, or more likely unwilling, to
comprehend such a difference in understanding spiritual mystery from their own
dogmatic religion.26 I don’t have the same impression of secrecy within the culture itself
historically. However, typical of any perspective that is marginalized and demeaned by a
more dominant idea, as time passed, even the Anishinaabeg ourselves became suspicious,
judgmental and secret toward our own teachings and practitioners of the Midé.27
Let me say right now, I know very little about the Midé. Even though I am
considered an ordained minister28 of this tradition, I have very little knowledge outside
my rather limited experience. Though Grandmother Kee came from a strong lineage of
the Midewiwin, as her paternal grandfather was MidéOgema, whose name means leader
of the Midewiwin29; I only know what this one woman taught me in a very special
environment at a captivating time in my life. Well, maybe that’s not true- maybe my own
biological great, great-grandmother was Midé and the knowledge was passed on without
words, which in itself is very characteristic of Midé teachings.
Due to generations of oppression and obliteration of the Native culture, this
history gets a bit complicated. Grandmother Kee herself was ostracized and highly
criticized for her Midé practices and for teaching non-Natives, from both within and
outside her own tribe.30 And even my own history has its obscurities.
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It is in these turbulent waters of the crosscurrents of culture and history that I
swim, diving into the interface of Mystery and secrets. Ahow.
A Little of My Own History
Grandmother Kee knew I was Anishinaabeg even before I did, partly because of
my relationship to plants and the Northwoods that I learned from my father and
grandmother. I guess I had a certain ease and understanding of the forest reflective of
Midé knowledge which in retrospect makes sense to me.
I spent my summers with my 5 siblings and my parents in a little cabin my father
had built in the pristine Manistee National Forest in Michigan. When my father came on
weekends and one 2-week vacation every August, we would go hiking and canoeing;
picking plump, red thimbleberries, tiny bright pink wintergreen berries and sweet
strawberries. He would dig up and clean off a
sassafras root for us to chew and taste the
delightful root beer flavor in the middle of a hot
summer day. We chewed the tips of cedar and
the dark green, leathery leaves of wintergreen
with its arousing burst of freshness. Whether
we were canoeing down the river, hiking
through the deep forest, picking huckleberries
to freeze for the winter or swimming at the
spring fed, sand bottom lake, my dad noticed
every sound, near and far; every stirring, every
Onani and 2 of her brothers canoeing the Pine River, Michigan, 1967
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clue in the forest that collectively told the story of the rich activity of all the woodland
inhabitants, including the soil, the dew, the wind, fungus, insects, toads, porcupine,
turkey, skunk, deer and fox.
In typical Ojibway style, if we ever asked a question, he would give a nonsensical
answer. “Dad, how do you know that’s a goose?” He would say, “Look for the little
white dot behind its ear.” He didn’t even look up to see the far-away, dark silhouette
flying against the sky; he just recognized the distinctive honk. Year after year, we learned
to observe and listen. Questions only disturbed the deepening of perception.
So maybe Grandmother tested me, giving me progressively more difficult
assignments. Little by little she directed me to gather a greater variety of plants and
taught me how to make the medicines. She often sent me out with a little map drawn on a
piece of birch bark or the back of an envelope. I always came back with what she asked
for. I never told her about my adventures and all the help the wind, the trees, birds and
insects gave me while out searching for medicinal plants over the various regions of the
island and she never asked. She simply gave me the next step.
Over a few summers, I knew which plants grew in what
environments and what parts of the island formed microclimates
which either delayed or sped up a plant’s maturation. Because of
the normal climate fluctuations year after year, I knew what plants
would be prolific or sparse based on precipitation and
temperature; more yarrow and bergamot during hot, dry years and
more jewelweed and oily cedar berries during moist years. The
temperature and humidity has to be just right for the yellow pollen of St. Johnswort to
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mature into its telltale purple stain. Lots and lots of these happy, little yellow flowers are
used to make a salve for the healing of cuts and wounds; antiseptic without leaving a
scar, one of my favorites to make.
I thoroughly enjoyed gathering and preparing the plants for medicines for the
coming year and very quickly I was put in charge of the Mashkikiwig (medicine lodge).
Since I also lived in a yoga ashram with an East Indian yoga and meditation master in the
winters,31 I had these two supportive, contrasting environments and an enormous amount
of time to practice a sense of oneness, developing a deep connection within myself and to
my environment. Being the daughter of a former nun,32 contemplation while living in
secluded, austere environments came easily and naturally for me. My parents did not
have a fear of me getting lost in a cult like many of my other fellow seekers. Rather, I
called home from a pay-telephone booth in the Ashram and exchanged letters on the
Island with my mother, often discussing spiritual process as well as the delights and
hardships of living a rather isolated life of simplicity, prayer and self-reflection.
My parents a few years before they met
Red Carver, circa 1950, Isle Royale, MI
Sister Mary Borgia, circa 1950, aka Eleanor Ann
Dunne Carver
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It wasn’t that I consciously practiced this awareness of connection; it simply made
living in the wilderness so much easier the more these other senses were developed. By
quieting my mind and body while being alert to my environment, I could smell a storm
coming days ahead; I knew when a person was approaching long before hearing or seeing
them by noticing the blue jay’s call of alert while the warbler went silent and most
certainly, I learned a great deal by listening to trees. Skikimog (mosquitos) are also good
teachers. Presence was often a necessary skill to practice since I do not apply insect
repellant. The annoying insects sure got my attention when I was in a hurry or my mind
was preoccupied with worry, reminding me to come back to the same beauty and joy as
the rest of the forest.
There had always been whispered chatter in my own family about possibly being
“Indian” or what my grandfather called “Black Dutch” and my father called “the half-
breed.”33 There were photographs now and then of ancestors whose features didn’t go
along with the lighter hair and softer features of the Welsh Carver Mayflower lineage. If I
ever asked questions about that heritage, my grandparents quickly dropped the subject.
While clearing out the century old family barn on Carver Rd. in Climax, Michigan, my
sister, Beth discovered an old, faded, torn lithograph, titled The Marriage of
Pocahontas,34 depicting the well-
known marriage of a Native
woman to an English settler, John
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Rolfe in 1614. Our grandmother told Beth it was a wedding present to her grandmother
(our great-great grandmother) in the mid-1800’s.
After my grandfather died in the mid 1990’s, my grandmother finally revealed the
hushed information. She told me her grandmother was Potawatomie (same tribe as
Ojibway)35; hence the wedding present depicting a Native woman wedded to an English
man and the calling of the son of that union, my great-grandfather, “the half-breed.” She
gave me three surnames from that ancestry, one of which is Crider. (I have to find that
piece of paper for the other two!)
Now this all made sense. I had been asking my grandfather about this lineage
while my grandmother stayed silent. It was very common for that generation to keep any
Indian heritage secret out of shame.36 My grandmother, also a plant lover, finally felt free
and proud to pass this knowledge of her own heritage on to her eager granddaughter and
namesake.37 Kee was right! She knew it - I am Anishinaabeg. By the time my Grandma
Carver verified my biologic lineage, Grandmother Kee had already passed over.38 Ahow.
Bimidisiwin: Ojibway Philosophy
Driftwood “Welcome” Sign37
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To begin to understand the Midewiwin, let me explain a bit about the underlying
philosophy of the Anishinaabeg. I first met Grandmother Keewaydinoquay in my
hometown of Milwaukee, WI in 1981. I was her student at the University Wisconsin-
Milwaukee. Kee is of both Scottish and Ojibway descent; growing up learning the native
traditions as well as being college educated with a graduate degree and doctoral studies.39
Through a “blessing in disguise,” I ended up taking both her classes during my final
semester of college, Ethnobotany, Uses of Plants of the Great Lakes and Ojibway
Philosophy.
Generally, prayer was not allowed in University classes; however, Grandmother
told the college administration her ancestors do not allow her to share this information
without giving thanks first; so an exception was made. Wherever Kee taught, the whole
wing of the building would linger with the wonderful smell of kinnickinnic, the mixture
of sacred herbs used for blessings.40 After prayers, I remember the first thing
Grandmother said was, “If you only learn one thing in this class, I want you to know this:
We have two basic tenets in our philosophy- every single person has a Purpose to fulfill
and everyone has spiritual guidance to help you fulfill that Purpose.”
My close friend and sister apprentice to Grandmother Kee, Dr. Megisikwe Ann
Filemyr is also the Dean of AIAI, the College of Contemporary Native Arts. She
explains, “The Anishinaabeg culture is considered a nature tradition. Nature traditions are
some of the oldest known to humanity, existing
before written language, beginning with the dawn
of consciousness itself. There is no sacred text
or a founding person to follow as in the more
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recent religions such as Christianity, Judaism or Islam. The nature traditions recognize
the rhythm and harmony of the environment in which the People live and their
connection to a greater Universe.”41
Another close friend, Raymond Ruka, a Tohunga Maori Priest from New Zealand,
explains further, “Within Indigenous cultures, all information
is considered sacred. Mysticism is physics. There is no
separation. Information is passed down through everyday
life, through the mothers and grandmothers, through the
gardeners and the navigators of the land and waters.
Because Aboriginal people held oral traditions, this
observed information was injected into their songs and
stories and were passed down verbatim, from generation to generation by their Story
Tellers.” 42
Stories and story telling are an essential aspect of Ojibway philosophy.43 The
stories often can take one, two, sometimes three hours to tell; giving us lessons on how to
follow our own unique Sun Trail and accept others, how to solve problems, how to live
joyfully within the Great Mystery.44 I have heard many, many Ojibway stories, some of
them several times, in front of the warm campfire passing big bowls of popcorn popped
over the fire, late at night on Miniss Kitigan (Garden Island.) A prolific author, Kee has
written and published quite a few of these endearing tales.45 One of our most important
stories, told once a year at Winter Solstice, is the Creation Story, which takes over an
hour or two to tell.
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Very briefly, the Creation Story tells us Gitchi Manido (Great Spirit) conceived a
vision of a beautiful creation. Gitchi Manido meditated on this dream and realized it into
life. Out of nothing but breath and desire for goodness, Great Spirit made rock, fire, water
and wind; into each one its own essence and nature was bestowed. From these four
elements, the entire physical world was created- sun, moon, stars and earth; each one
bearing their own powers and gifts to share.
The Earth was given the power for growth and healing. The Earth was filled with
water, wind, mountains, valleys, plants and animals. Each creation had its own
contribution to growth, healing and beauty. Last of all, the People were created. Though
the Human had the weakest bodily powers, unable to fly like a bird, swim like the fish,
run like the deer, having no feathers, fur or scales, Humans were given the greatest gift-
the power to dream.46 We, too, can manifest Vision through conscious breath and a
burning desire for goodness.47 We often sing a bedtime song that reminds us:
Kaminonapowiwiniin
O giima u Manidawg
Ishko Bimidisiwin
Ninodemah
Lay me to sleep
In sheltering flame,
Creator of the hidden fire.
Burn free and pure for me,
My heart’s desire.
All of creation is governed by the same power, The Great Laws of Nature.48 All of
creation follows a rhythm of birth, breath, growth, decay and transformation within
greater rhythm of harmony and balance. The Mountains, the Winds, Oceans, Rocks,
Plants and Animals are all alive with breath, reproduction and transformation, each in
their own time. Amidst change there is constancy. Thus, Gitchi Manido brought a sacred
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Vision of a beautiful Creation into existence.49
Our prayers to the Seven Directions are another essential concept to
understanding the Anishinaabeg philosophy. In the preface to Direction We Know: Walk
in Honor, as told by Keewaydinoquay, she states, “Strong directional emphases pervade
every aspect of Anishinaabeg tradition, philosophical thought, and daily living…To
enumerate all the examples would require several volumes! The concept has permeated
every level of human experience, every facet of any existence both physical and
spiritual.”
She continues, “Beautifully executed examples of the directional theme abound in
an array of art forms: beadwork, quillwork, basketry, symbolic paintings and carvings,
pictographs, graveposts, clothing, baby carriers. Similar examples exist in dance, music,
literature, social organization, corporate and private worship, architecture, social and
ceremonial customs, and even the preparation of medicinals.”50
Our People recognize the Gissis Mikana or Sun Trail as the unique journey of life
that we each walk.51 Grandmother teaches, “…the Sun Trail, the path of our lives from
the East of birth to the Western Gates of Epingishmuk. At that point, the Anishinaabeg
believe, the spirit ‘passes over’ into the next cycle. There is no death- only a change of
form.”52
We have many songs, stories and rituals honoring the Circle of Life.53 Here are
the words to one song commonly sung at ceremonies in the typical slow rhythmic beat of
old Ojibway music, usually accompanied by drums and rattles.54 We sing in both
Anishinaabemowin and in English:
KikitisMaunig Oo-Miskiw-aun
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Bimadisiwin
Ishkwaasamagaad
The Blood of the Ancients,
Flows through my veins
And the forms change
But the Circle of Life remains
Each of the Seven Directions represents qualities for alignment with Bimidisiwin,
which means living life to the fullest.55 They consist of the 4 cardinal directions, East,
South, West and North, In (not down) or Wegamon Aukee, Mother Earth, Out (not up) or
Gitchi Manido, Great Spirit. The Seventh Direction is considered the most important of
all; the place from which all other directions begin and the place that if it did not exist, no
other direction would exist. The Seventh Direction is Here, or one’s self. Grandmother
always said, “The person who forgets to pray to the Seventh Direction is in big trouble.
Never forget to appreciate your own expression of Spirit.”56
Our prayers are a covenant or an agreement between one’s self and Spirit;
therefore we say both “Thank you for what you, Spirit, have given me” and “You’re
welcome for what I have given you.” Unlike most religious prayer, we acknowledge that
our own life is a gift that we both receive and contribute to Bimidisiwin; life is a co-
operative venture between Gitchi Manido (Great Spirit) and one’s self. We recognize we
need Great Spirit to infuse our lives with meaning and Purpose as much as Great Spirit
needs us to manifest the Great Mystery. All of our teachings, songs, ceremonies and
medicines are for the fulfillment of Bimidisiwin, living life to the fullest. Ahow.
The Midewiwin
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The Midewiwin, or Midé for short, is one of the oldest, most highly developed
spiritual knowledge base in America, existing hundreds of years prior to European
contact.57, 58 It is not a religion or a philosophy exactly; rather it is considered a gift of
knowledge for healing and spiritual growth from Gitchi Manido, (Great Spirit).59 Because
sickness, death, destruction, anger, rage, loss and grief are all part of the natural law, our
stories remind us we will always live with these difficulties and we have ways to
overcome them.60 To help People understand and accept these natural laws, Gitchi
Manido (Great Spirit) gave us the gift of knowledge of the Midé to help us heal and grow
spiritually.61
Under the direction of Keewaydinoquay, entrance in the Midewiwin is through
the Vision Quest. This is not true for all Anishinaabeg People62 and certainly there are
many people who guide vision quests of some form or another without being Native
American.63 But for our band, The Miniss Kitigan Drum, you are considered first degree
Midé at your Naming Ceremony after your Vision Quest.
Throughout a Vision Quest, the body is deprived of the life giving forces of the
physical life - food, water and human companionship, so that the spiritual life is given the
opportunity to come into dominance.64 Fasting purifies the body and mind to become
more receptive to messages from the spirit world. We are taught how to induce a vision
using prayer, fasting, seclusion, singing, drumming, the pipe, the sweat lodge and ritual -
all gifts of knowledge of the Midé. If the faster is ready and fortunate, a vision is received
for guidance and Purpose.65 The greatest knowledge we learn from our Vision Quest is
how to learn; we learn how to learn through spiritual observation.66
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The Midé have a special relationship to all of
nature; and plants, in particular. We are taught that
plants contain two powers -- the power to heal and the
power to grow. Plants can lend these powers of healing
and growing to others. However, the power to heal is
not a gift bestowed on everyone. And those given this
gift still must foster the power to increase it.67
Grandmother says, “In order to treat the spirit, one must know the spirit, in order to use
the spirit of other living things to help your brothers and sisters. Not only is there a
chemical constituent, but a spirit of that plant that can help spirit of which is in need.”68
There are levels, or degrees within the Midé. I have seen accounts of both 4 and 8
degrees.69 Grandmother Kee did not discuss Midé degrees very often; in fact, she
somewhat frowned up on it. She felt that coming from mainstream culture, we would care
more about the competition of achieving higher degrees; thereby missing the true practice
of Midé, learning through patient observation. She once stated that she was 5th degree,70
though she may have acquired more degrees since then. Kee said, “Many of our People
won’t admit going higher than the 4th degree. The implication is going beyond that level,
you are a witch of some kind.”71
Grandmother Kee wore the hairstyle of a Mashkikiquay (Medicine Woman) with
two long braids; one braid hung down the front and the other was coiled and pinned up
onto the back of her head. The front braid hanging freely represented the information she
freely shared with others, the coiled braid represented the information she held tight. This
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discretionary skill of how to handle knowledge is developed over time and is a form of
Midé wisdom itself.
Another gift of The Midewiwin is the development of the senses. We first
acknowledge our 5 physical senses used to enjoy the beauty and sensuality of Mother
Earth. All of these senses can be further developed such as hearing or seeing things far
away and seeing into the past or future. Other senses the Midé teaches us to develop
could be intuition, healing through hands, long distance healing, telepathic healing, the
capacity to remember and interpret dreams, the ability to dream with someone else, the
ability to communicate with ancestors or descendants and the ability to give and receive
spiritual gifts such as support, understanding, love and acceptance where actual energy is
exchanged; not to be confused with our typical, everyday experience of love and support
which is often actually a disguised, unconscious effort to bargain, trade or steal energy
from another.72
The Megis shell, also known as
the Cowrie shell in other
cultures, is a special symbol for
the Anishinaabeg. We are
taught to run our fingers up and
down the ridges on the
underside of the shell to remind us
of all the senses available to us. The ridges curl into the opening of the shell, representing
the opening to the womb of Mother Earth and her Mystery, just like the awareness of
deeper senses brings us into a deeper acceptance of life’s mystery.73
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The Midewiwin also recognize people and other beings that are other-than-human.
Some of these beings are called Atisokanak.74 The primary way I heard this concept used
was in relation to some of our stories, though some beings appearing in dreams, visions
and when recalling information from our ancestors are also considered Atisokanak.75 The
stories that are Atisokanak are said to have a life or spirit of their own and therefore have
special considerations when being told. They are told only at the appropriate time of year
and must be told in their entirety, with a special prayer of thanks given before the telling
begins. Our Storytellers develop a deep, loving relationship with their stories, leading to a
greater understanding of the healing energy of the story. We believe certain stories and
storytellers have the ability to transfer subtle, yet highly profound spiritual energy to the
listeners. Midé stories and our storytellers are highly valued and respected as an
important avenue of healing and spiritual growth. Ahow.
My Vision Quest and Becoming Oshkibewis
One day, in July of 1983 during my first summer on the Island, Nokomis
(Grandmother) called me into her cabin and asked me to gather the ripe cedar berries.
That evening, she told the Cedar Story. Without telling me the end result, step by step,
she led me through the process of making the Sacred Cedar Oil. “Ask Anishna, Little-
Birch-Girl, to pound the cedar berries seven times. She’s our youngest in camp, isn’t
she?“ “Would you please gather the others of the seven Sacred Incense Bearers?”76
“Would you please crush them and add those into the cedar sludge? And be sure to sing
the Cedar Song at least seven times and think good thoughts while you’re doing it.”
Being new to the group, I innocently followed her instructions; however others who knew
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more all of a sudden began to “help” me in the Mashkikiwig (medicine lodge). By the
time I realized there was something more to this, I went back into Grandmother’s cabin
and asked, “Nokomis, I think you are giving me information that I don’t know what to do
with. I can’t be responsible for information if I don’t understand its power.” She looked
at me silently for a moment before she spoke. “Yes, I know. You need a petition.”
Yes! A petition! A petition is used as a way of asking a sacred question. I ran up
to my wigwam, cut a square piece of red cloth, dropped several pinches of kinnic in the
middle and tied it up. I ran back down to the cabin and proudly offered Grandmother the
petition, “Thank you for sharing the Sacred Cedar Oil recipe.” She looked at me
scornfully, “You can’t do that!” she scolded her adult granddaughter. “What?” I
questioned to myself, “but she just told me…” She then whispered, “I’m asking you to be
Oshkibewis.” Typical of a relationship with a trickster mystic, my heart went from the
depths of anguish to the height of elation! The word Oshkibewis literally means “servant
to the People.”77 Practically, we use the term to mean apprentice to the Mashkikiquay, or
medicine woman.
In order to become Oshkibewis, one must do a Vision Quest first. The rest of that
summer’s schedule was full with other Vision Quests, lodge blessings, healings and baby
naming ceremonies. I was scheduled to go out first thing the following summer. I first
had to present a formal petition to Grandmother Kee and Grandfather Drum.
Grandfather Drum is a 200-year-old
spirit drum. He is not played like a musical
instrument; he is used for prayer, guidance, spirit
healing and communication. Because he is very
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fragile, he lives in a red plastic milk crate for safety, decorated with a beautiful, beaded
medallion. He hangs from the rafters in Grandmother’s cabin over her platform bed. He
attends most all our ceremonies and we bring him out of his leather wrappings into the
sun once in a while for fresh air and to keep
his drumhead dry. He hears and answers
many prayers.
In rare cases, Grandfather can be used directly for healing where the Drum is
placed onto a person’s body and energy is “shot” into the sick person. I am one of the
few people I know that has had an energy healing with Grandfather; but that’s a story for
another day…
The following summer of 1984, I arrived on Miniss Kitigan in June, ready to fast.
Through a series of unexpected events, rather than being first out on my Vision Quest, I
was the last to go out. August, my favorite month in Michigan! This is another beautiful
story for another day, but suffice it to say, after a 3 day fast alone in the wilderness, a 3-
Grandfather Drum at the Naming Ceremony for Sha-Sha, (Strong-Hearted Deer) with Grandmother Kee, a friend and Onani, Garden Island, 1985
22
hour sweat beginning at 2am with the
support of community, followed by
immersion into Lake Michigan at dawn, I
completed my Vision Quest. That
evening, we celebrated my Naming
Ceremony. I was named
Onanigwenkeewaydinanong, (Onani-
gwen- keewaydin- anong) which means
“Star-of-the-North-Emanates-Joy.” My
spiritual friends and family call me
Onani, meaning Joy. This name reflects
the essential information received from a
Vision Quest; my guardian spirit,
Keewaydinanong (North Star) and my Purpose, to teach joy.
A tiny Megis shell was passed around while I was in the sweat lodge for my
family to imbue with prayers of support for the fulfillment of my Purpose and that I may
walk in Balance upon our Mother, the Earth. This was then sewn up into a leather
Mashkimodens. (small medicine pouch)
Soon after my Vision Quest, I went under the Elk’s Robe and became
Grandmother Kee’s 7th Oshkibewis and 2nd degree Midé. This was a rather quick, private
ceremony with just Grandmother and me in her cabin where I was literally huddled under
the fur skin of an Elk as we exchanged the vows of service to the People.
23
The robe of an Elk is used since this large, majestic animal signifies the same
qualities used by healers- stamina, strength, sensual passion, persistence and the ability to
pace one’s self. Elk are known to be very alert, can sense danger and have a special
ability to perceive subtle energies. 78
I was also given another symbol of my service to
the People- the eyetooth of an Elk, representing wisdom
and power, onto which I beaded a peyote stitch design
to wear with my Mashkimodens.
Elk tooth and Mashkimodens79
Though I enjoyed gathering the plants and
making most any medicine, my favorite medicines to
use were not the ones for physical problems - Balsam Fir sap for burns, jewelweed
tincture for poison ivy and itchy skin rashes, or cherry bark for cough syrup; my favorite
medicines have always been the ones used for subtle energy awareness such as Blessings,
prayer, change of cycles as in birth, the rebirth of a Vision Quest and death, spiritual
growth and change of
consciousness. These medicines
include Kininkinnic, Sweet Grass,
Cutty Grass Aura Cleanser and Sacred
Cedar Oil, though our People believe
all physical healing with Plants include
subtle, spiritual healing as well.80
24
One day I made up a medicinal of my own for Grandmother. After hiking a good
part of the day, her feet were very tired and sore,
Sacred Cedar Oil Bag made by Onani81 exacerbated by diabetes. She had just a small
amount of her favorite Avon Foot Cream left in a little jar and she wouldn’t let me use it
on her feet because she didn’t want to use it up! I remembered her telling me about a
plant that grew all over the beach- sometimes called Silverweed or Cinquefoil, though we
called it Both-Ends plant. One could put the leaves inside your moccasins to rejuvenate
your feet on long hikes. So it was a simple jump of thought to read the ingredients of her
Avon Foot Cream jar and make plenty of Both-Ends Cream for Grandmother’s aching
feet, a medicine we still make today.
Like I stated earlier, Grandmother would not directly acknowledge degrees of the
Midé we achieved. A Vision Quest and Naming Ceremony are considered initiation into
the first degree and becoming Oshkibewis is 2nd degree. After that, degrees were rarely
mentioned or discussed. One day, in the early 1990’s, I checked in on Grandmother in her
cabin. She loved to sit at her manual typewriter and write letters while watching camp
activity through her small window, Grandfather Drum overhead. We all periodically
checked in on her to see if her stove needed stoking or she wanted a refill of her favorite
peppermint tea. On this occasion, our usual Grandmother/ granddaughter talk evolved
into a Mashkikiquay (medicine woman) honoring her Oshkibewis. (apprentice)
I must have been looking up at her mounted Snowy Owl set high up on the corner
of the medicine cabinet as it seemed to stare down on us. Rather than a framed certificate,
I knew this Owl was a Midewiwin degree. Kee mentioned, “You know if this were the
old days, I would have to pierce your thigh.” I knew this, too, was a higher Midé degree.
25
I laughed at the way she could go from a discussing a grocery list to the sacred
knowledge of the Midé so casually. Sometimes I didn’t know if she was joking or
serious. In some ways, I still don’t. I can’t find any references to this practice of thigh-
piercing, but I haven’t found any references for stuffed owls either. However, the
familiar, mystical look on her face told me she was meant it. I must have looked puzzled
for she simply said, “You have accomplished what it takes.” Then just as quickly, she
was Grandmother again discussing dinner plans. She never said another word about it to
me.
I have no idea what I did to accomplish this, though it certainly makes me wonder
every now and then. Yes, I made up a new medicine and had a successful energy healing
with Grandfather Drum, which are both gifts of the Midé. Being able to calm arguments
by one’s Presence is another gift of the Midé, which is likely to have happened. I do have
a calming presence and we certainly had plenty of tension at times trying to live co-
operatively with a bunch of free-thinking, college aged kids and a coyote Medicine
Woman in the wilderness. Yes, I was very good at finding, gathering and processing
medicinals. One year, Grandmother exclaimed, “I haven’t seen or smelled Sacred Cedar
Oil as pure as this since Nodjimahkwe’s time!” but I give most of the credit for that to my
Mashkikiwig (medicine lodge) partner, Vincent, a trained chemist. There were several
other accounts of Midewiwin gifts of knowledge that Grandmother may have been
referring to, but there is one that especially intrigues me.
Another gift of the Midé is the ability to be in two places at one time.82 During
dinner one night, someone asked about my day working in the Mashkikiwig (medicine
lodge). I replied that I had a wonderful day on the other side of the Island gathering the
26
meadow plants for Kinnic. Several people looked up to see if I was joking or what. One
by one, they all agreed I had been in the Mashkikiwig (medicine lodge) most of the day.
They went through everyone in camp and insisted it could not have been anyone else. “I
don’t know; I have net bags full of bergamot, goldenrod, pearly everlasting and wood
betony.” I explained. It seems like one would have to consciously be in two places at
once, which, come to think of it; I have done in dreams, but I have no recollection of
being in the Mashkikiwig (medicine lodge) that day. Kewabna . . . (Who’s to say?)
There was a time when I thought it would be cool to have my thigh pierced all the
way through, even if by accident. Until I got older and wiser; then I decided it would be
cool to just meet someone who had a pierced thigh. Sure enough, years later, I was sitting
at The Winds, our local restaurant bar in Yellow Springs, OH and a man named Scott
from Michigan sat down next to me. We start talking and what do you know… within 3
minutes of meeting each other, one thing leads to another and he tells me of being shot
straight through the thigh in Milwaukee, WI, my hometown! I just about cried! We’ve
been friends for years now, and he says, “Enough with the thigh already.” Ahow.
The Midé Today
The Midewiwin or The Grand Medicine Society is often considered to be a super
secret society both within and outside the Anishinaabeg culture.83 This has somewhat
intrigued me over the years as I have seen this sense of secrecy and its ripples of
repercussions cause deep hurt, jealousies, sense of ownership and divisiveness between
people and even within our own Drum. Now that we have the Internet, I can google
“Midewiwin” and find over 48,000 results84 and growing bigger every year. I have
27
learned a great deal more about its history and “secrecy.” It seems as if outsiders more
often explain the Midé as both secretive and a thing of the past, while Ojibway sites more
often openly explain the history and beliefs of the Midé in present time since this
knowledge is still practiced and passed on.85
Not only are the teachings and practitioners of the Midé perceived to be secretive,
there has often been an association of darkness, evil, suspicion and mistrust intertwined
into that secretiveness.86 This is somewhat surprising given that one translation of the
Midé “good-hearted” and good-heartedness is considered to be an essential quality for a
Midé healer. In addition, I find the Midewiwin teachings to be absolutely beautiful,
fulfilling, common sense teachings that many people in the world could find comfort and
understanding from.
What happens when aggressive outsiders with their own belief system looks in at
another, then use their own dominant system to explain the one looked upon? The racist
philosophy of both the U.S. and Canada in the mid-1800’s was known as “Kill the Indian
in the Child” and “in a century, there will be no ‘Indian problem.’” This was the intent
behind the residential schools. Both Native and non-Native people came to believe the
Native culture was inferior and the Euro-American culture was superior. The incoming
Euro-Americans used concepts that came from English common law. Most Aboriginal
people the world over have no words for guilty, not guilty, innocent, so when the white
settlers used law and military to enforce their own values, the Native people had no way
to conceptualize a response.87
I can understand the perception of Midé secrecy, but it is a misunderstanding to
think that it is the Midé practitioners’ volition to be secretive, rather than an imposed
28
necessity by the dominant culture. The passage of the Dawes Act of 1887 made it illegal
to practice native ceremonies. The Anishinaabeg were not legally free to share their Midé
practices until the 1978 passage of AIRFA, American Indian Religious Freedom Act.88
1978!!
Grandmother Kee did her own Vision Quest en masse at the unusually young age
of eight years old, around 1927. Since it was illegal to practice our own spiritual
traditions, Vision Quests were performed with many people at a time, with guards and
lookouts protecting the fasters. Megisikwe, (Dr. Ann Filemyer, quoted earlier)
remembers Kee telling her about this time. “We had it all planned out; when we would be
arrested- not if, but when we got arrested. We agreed who would step forward and take
the blame, how we would raise the bail, how we would take care of that person’s
children, their family, their job, their responsibilities within the community. This is the
source of secrecy within the Midé. Everyone became suspect.”
Dr. Filemyr explains further, “Kee did not go public as a spiritual teacher until the
passage of the AIRFA. She was skyrocketed to an unexpected level of visibility making
her a target of all kinds of emotions. She was willing to come out and teach anyone with
‘a good heart.’ Since secrecy had become part of the culture, her own community was
outraged and furious. They shunned her. They didn’t trust her, saying she’s a liar, she’s
not telling the truth.”89
The non-Native community shunned her as
well. During the summer of 1987, a reporter
from the Detroit Free Press came to Garden
Island to interview Kee and take photos. She
29
seemed openly curious and Kee shared many delightful stories and teachings with her.
The other people in camp were equally welcoming and inviting. Grandmother felt so
horrified and betrayed when she saw a full, front cover photo of herself under the large,
red title HEART OF DARKNESS. The accompanying article portrayed our camp as if it
were a sinister group of young, naïve kids following a deceptive leader. The article was
titled, “To Grandmother’s House We Go.” 90
In addition, all ceremonial objects were ordered destroyed by the U.S.
government at the turn of the previous century (1900). Grandfather Drum had been
hidden for over 70 years, when in the 1960’s, Kee and her children kept hearing
drumming every evening coming from their attic. They finally went up there and
uncovered “that old drum.” Kee did some research and discovered he was a very rare,
200 year old Sprit Drum that had been hidden away, saved from destruction. Grandfather
Drum started drumming himself back to life to be returned to his place of honor once
again.
Of course, Grandmother is not the only, nor the first, Midé teacher who taught
outsiders and was shunned for sharing what had become known as “secret.” Beginning in
the middle of the nineteenth century, at the time these practices were outlawed and the
Anishinaabeg children were sent far away to residential schools, some of the Midé
leaders were concerned there were no new apprentices to pass the knowledge on to. They
began sharing their wisdom with Euro-Americans. At this time, the teachings were
considered an oral tradition. As is common with many oral traditions when the on-going
of the lineage was threatened by outside forces, some Midé began to write the
information down. There is an underlying consistency in structure, themes and values
30
among all the written material with quite a bit of variation in certain practices.91 I have
found this same underlying consistency of the belief system, with slight variations of
practice, within my own teachings from Grandmother in relation to my research of the
Midé, as well.
Until just recently, Midé leaders were extremely opposed to
writing down our oral teachings and practices. That belief has
now changed.92 Shingwauk University in Sault Sainte Marie,
Ontario is recognized as a repository of Midewiwin culture and
history, preserving our sacred teachings and knowledge with the
full blessings of the Midewiwin leadership.93 "A lot of our stories
are based on oral tradition and the Midewiwin Society found that,
because there is a rapid loss of our language, we have to start
writing these stories down," says Darrell Boissoneau, president of the The Shingwauk
Kinoomaage Gamic Centre of Excellence in Anishinaabe Education. "The keepers of the
Three Fires Midewiwin Lodge have encouraged us to start writing it down."94
Three Fires Midewiwin Lodge, led by Grand Chief Eddie Benton-Banai, is the
largest Midewiwin Lodge with members from Wisconsin, Michigan, Manitoba and
Ontario and a few from other territories and nations. Three to four hundred people
typically attend ceremonies. There are only a few other active Midewiwin lodges in the
Great Lakes region.95
Edward Benton-Banai is one of the most influential leaders of the Midé today.
Like Grandmother Kee, shortly after the passage of the
American Indian Religious Freedom Act (AIRFA) in
31
1978, he, too, took a courageous stance to teach the gifts of the Midé. Facing extreme
ridicule from his own People, he wrote and published The Mishomis Book, documenting
Ojibway history and sharing sacred Midé understandings in 1979.96 Grandmother Kee
used The Mishomis Book as one of her textbooks for her Ojibway Philosophy class.
Benton-Banai explains about our prophecies; telling us of a time when the
Midewiwin will come into danger of being lost. The grandchildren will turn against the
elders; thus in turn, the elders will lose their purpose in life. “The cup of life will become
the cup of grief.” During this confusing time, the information will be hidden. When the
time was safe, the knowledge would be reawakened as before, through dreams and
visions, the gifts of the Midewiwin. Two nations will join to make a mighty nation, a
nation guided by respect for all living things.97
In the last prophecy, the Seventh Fire, is the potential for reconciliation and a
great peace, understanding and sharing. Many believe we are the People of the Seventh
Fire. Achievement of true acceptance and transformation will light the Eighth and final
fire, an eternal fire of Bimisidiwin. (Living life to the fullest)98
The gifts of knowledge from Gitchi Manido (Great Spirit), the gifts of the
Midewiwin, are reawakening. In fact, we never have really been in danger of losing this
knowledge. This knowledge is the subtle energy of nature, the subtle energy of quiet
observation. This is the same energy of the shining stars, the hatching chickadee, and the
emerging monarch. This is the energy of your breath and your desire. Ahow.
32
Endnotes
33
1 “The term mixed-blood in the United States is most often employed for individuals of mixed European and Native American ancestry.” accessed 1/13, https://en.wikipedia.org/wiki/Mixed-blood
2 “8th Fire, Aboriginal peoples, Canada and the Way Forward”, main page, copyright CBC 2013 http://www.cbc.ca/doczone/8thfire/index.html
3 Keewaydinoquay, Mukwah MisKomin or KinnicKinnick “Gift of Bear", Miniss Kitigan Drum, 1977, p.1
4 Keewaydinoquay Peschel, Puhpohwee for the People, A Narrative Account of Fungi uses Among the Anishinaabeg, (LEPS Press, Northern Illinois University, DeKalb, IL), 1998, originally published by Botanical Museum of Harvard University, Cambridge, MA, 1978, preface
5 “3 Fires Confederation”, accessed 1/13, http://www.anishinabe-history.com/history/three-fires-confederation.shtml
6 Ibid
7 Potawatomie is the only term used by my Grandmother Gertrude Stock Carver and my Aunt Vernabelle Carver, from Battle Creek area of Michigan.
8 Keewaydinoquay Peschel, Puhpohwee for the People, A Narrative Account of Fungi uses Among the Anishinaabeg, (LEPS Press, Northern Illinois University, DeKalb, IL), 1998, originally published by Botanical Museum of Harvard University, Cambridge, MA, 1978, preface
9 Grandmother Kee described the use of Ahow similar to the use of Amen, Hallelujah, Shalom or Right On!
10 Grandmother Kee is not my biologic grandmother. Nokomis or Grandmother is a native term commonly used and understood to show respect for an Elder woman, honoring her wisdom.
11 Kee never knew the exact year of her birth. She was born on a boat during a storm in Lake Michigan on the way to a hospital. [Keewaydinoquay, edited by Lee Boisvert, Keewaydinoquay, Stories from My Youth, (University Michigan Press, Ann Arbor, MI) 2006, p. 2-4]; 1919 is the year of birth on Kee’s gravestone, photo in possession of author, taken on Garden Island, 2012; another author, Wendy Geniusz states her birth year as 1918 based on a letter from Kee’s mother, Wendy Makoons Geniusz, Our Knowledge Is Not Primitive, Decolonizing Botanical Anishinaabe Teachings (Iroquois and Their Neighbors), (Syracuse University Press, Syracuse, NY), 2009, preface
12 Wendy Makoons Geniusz, Our Knowledge Is Not Primitive, Decolonizing Botanical Anishinaabe Teachings (Iroquois and Their Neighbors), (Syracuse University Press, Syracuse, NY), 2009, preface
13 Ibid, p. 132
14 Honourable Mr. Justice Murray Sinclair, “Is there a traditional perspective of Truth and Reconciliation?”, April, 2011, http://www.youtube.com/watch?v=HuFc_Z9F-NA
15 Ibid
16 Garden Island, MI, Wikipedia, last modified Nov. 2012, http://en.wikipedia.org/wiki/Garden_Island_(Michigan
17 Tom Dammann, “Her Heart is at Home on Michigan Island”, The Milwaukee Journal, Sept. 21, 1981
18 Basil Johnston, Ojibway Heritage, (McClelland and Stewart Limited, The Canadian Publishers, Toronto, Ontario), 1979, p. 80-93
19 Midewiwin, Wikipedia, last modified, Oct. 2012, http://en.wikipedia.org/wiki/Midewiwin
20 William S. Lyon, Encyclopedia of Native American Healing, (W.W. Norton and Company, New York, New York), 1998, p.174
21 Merwyn S. Gabarino, Ethnohistory, Vol. 26, No.2, (Duke University Press, Durham, NC), p. 197
22 Keewaydinoquay, “Gordon Wasson, Reid Kaplan, Keewaydinoquay Peschel speaking about Miskwedo (Amanita Muscaria)”, recorded at conference of “Hallucinogens of Native America”, San Francisco, 1978, track 3, http://www.dstretch.com/Kee/index.html
23 Ibid
24 Ibid
25 Michael Angel, Preserving the Sacred: Historical Perspectives on the Ojibwa Midewiwin, (University Manitoba Press, Winnipeg, Manitoba), 2002, p. 14
26 Ibid, p. 13
27 Ibid, p. 14
28 “Ordained minister” would not generally be a term used in the Midewiwin. We use the term Oshkibewis meaning apprentice or server to the People. As a legal church, the Oshkibewig (plural of Oshkibewis) of the Miniss Kitigan Drum are qualified to register with their states as ordained ministers; thereby given legal privileges such as performing weddings.
29 Keewaydinoquay, “Gordon Wasson, Reid Kaplan, Keewaydinoquay Peschel speaking about Miskwedo (Amanita Muscaria)”, recorded at conference of “Hallucinogens of Native America”, San Francisco, 1978, track 3, http://www.dstretch.com/Kee/index.html
30 Steve Beyer, “Hallucinogens in North America”, Singing to the Plants, Feb. 2008, http://www.singingtotheplants.com/2008/02/hallucinogens-in-north-america/
31 Yogi Amrit Desai at Kripalu Health and Yoga Center, Lenox, MA
32 My mother is Eleanor Ann Dunne Carver, former Ursiline nun Sister Mary Borgia.
33 “Other former names—many of which are now considered to be offensive—include Bois-Brûlés, Mixed-bloods, Half-breeds, Bungi, Black Scots and Jackatars.”, Métis (Canada), Wikipedia, last modified Jan, 2013, http://en.wikipedia.org/wiki/Métis_people_(Canada)
34 Original artist, Henry Brueckner, published by John C. McRae, Broadway, NY, engraved by John C. McRae, American Pocahontas, from the original picture in the possession of the publisher, proof, stamped with seal: s/c semper tyrannis, at Jamestown 1613
35 Keewaydinoquay Peschel, Puhpohwee for the People, A Narrative Account of Fungi uses Among the Anishinaabeg, (LEPS Press, Northern Illinois University, DeKalb, IL), 1998, (originally published by Botanical Museum of Harvard University, Cambridge, MA), 1978, preface
36 Teri Jean, “Where Oh Where Has My Heritage Gone?”, One of Many Feathers website, updated Jan. 2013, http://www.oneofmanyfeathers.com/where_oh_where_has_my_heritage_gone.html
37 I was named Marguerite after my father’s mother, Gertrude Marguerite Stock Carver
38 Grandmother Kee passed over in 1999. Keewaydinoquay, edited by Lee Boisvert, Keewaydinoquay, Stories from My Youth, (University Michigan Press, Ann Arbor, MI) 2006, acknowledgements
39 Wendy Makoons Geniusz, Our Knowledge Is Not Primitive, Decolonizing Botanical Anishinaabe Teachings (Iroquois and Their Neighbors), (Syracuse University Press, Syracuse, NY), 2009, preface
40 Keewaydinoquay, Mukwah MisKomin or KinnicKinnick “Gift of Bear", Miniss Kitigan Drum, 1977, p. 4
41 Phone conversation with Dr. Ann Filemyr, Dean of the College of Contemporary Native Arts, Sante Fe, NM, Dec. 2012
42 Raymond’s title Kahu o te Maunga Raymond TeKorako Ruka. “I am an elder of Waitaha, a matriarchal peace nation from New Zealand. I am a Tohunga. My Reed, Dictionary of Modern Maori, describes tohunga as an, expert, specialist, priest, artist. My peers in the Western, Eastern, South American and Asian societies are, shaman, guru, monk and mystic.”, letter written by Raymond Ruka in possession of author, Jan. 2013
43 Mushkeg Media, Episode 3:Spirit of the Stories- Ojibway, accessed 12/23/12, http://www.mushkeg.ca/fot2%20episodes/Se2_Ep3/fot_season_two_ep3.html
44 Ibid
45 Stories collected and retold by Keewaydinoquay include Brave is Mahng is Loon (1996), The Old Man in the Stone Canoe (1988), Shingabiss and The Girl Who Was Stolen by the Owls (1986), Miniss Kitigan Drum
46 Basil Johnston, Ojibway Heritage, (McClelland and Stewart Limited, The Canadian Publishers, Toronto, Ontario), 1979, p. 12-13
47 Ibid, p. 14-15
48 Ibid, p. 13
49 Ibid
50 Keewaydinoquay, Direction We Know: Walk in Honor, Miniss Kitigan Drum, 1979, preface
51 Ibid, p. 13
52 Keewaydinoquay, “Gordon Wasson, Reid Kaplan, Keewaydinoquay Peschel speaking about Miskwedo (Amanita Muscaria)”, recorded at conference of “Hallucinogens of Native America”, San Francisco, 1978, track 3, http://www.dstretch.com/Kee/index.html
53 Keewaydinoquay, Direction We Know: Walk in Honor, Miniss Kitigan Drum, 1979, p. 1-5
54 Michael David McNally, Traditional Ojibwe Music and Protestant Hymnody, Ojibwe Singers: Hymns, Grief, and a Native Culture in Motion, (Minnesota Historical Society Press), 2009, p.31
55 Bob Goulais, “Waving at Pigeons”, Anishinaabe Blog, Aug. 20. 2010, http://www.anishinaabe.ca/bgc/
56 Onani Meg Carver, “Courage and the Seventh Direction”, Onani Mentoring, 2005, http://onanimentoring.com/courage.html
57 Bob Goulias, “The Midewiwin Society Today”, Anishinaabe Blog, Dec. 18, 2010, http://www.anishinaabe.ca/bgc
58 Susan Neylan, review of Preserving the Sacred: Historical Perspectives on the Ojibwa Midewiwin by Michael Angel, Project Muse, Sept. 2004, http://muse.jhu.edu/login?auth=0&type=summary&url=/journals/canadian_historical_review/v085/85.3neylan.html
59 Basil Johnston, Ojibway Heritage, (McClelland and Stewart Limited, The Canadian Publishers, Toronto, Ontario), 1979, p. 80-83
60 Ibid
61 Ibid, p. 84
62 “Vision Quest- A Search for Meaning in Life”, Native Art in Canada, 2012, http://www.native-art-in-canada.com/visionquest.html
63 There are many organizations offering non- Native Vision Quests, for example: “Guiding Transformative Rites of Passage for 35 Years”, Rites of Passage, 2013, http://ritesofpassagevisionquest.org/
64 Basil Johnston, Ojibway Heritage, (McClelland and Stewart Limited, The Canadian Publishers, Toronto, Ontario), 1979, p. 78
65 Ibid, p. 121
66 Ibid, p. 81
67 Ibid
68 Keewaydinoquay, “Gordon Wasson, Reid Kaplan, Keewaydinoquay Peschel speaking about Miskwedo (Amanita Muscaria)”, recorded at conference of “Hallucinogens of Native America”, San Francisco, 1978, track 3, http://www.dstretch.com/Kee/index.html
69 Bob Goulais, “What Do You Mean You’re Going To Ceremonies?”, Anishinaabe Blog, Dec. 1, 2009, http://www.anishinaabe.ca/bgc/
70 Keewaydinoquay, “Gordon Wasson, Reid Kaplan, Keewaydinoquay Peschel speaking about Miskwedo (Amanita Muscaria)”, recorded at conference of “Hallucinogens of Native America”, San Francisco, 1978, track 3, http://www.dstretch.com/Kee/index.html
71 Ibid
72 Conversation with Dr. Ann Filemyr, Dean of the College of Contemporary Native Arts, Sante Fe, NM, 2005
73 Onani Meg Carver, “Sensuality of Joy”, FMG Magazine: Life in Balance, July 2012, http://fmgmagazine.com/tag/onani/
74 Dennis Tedlock and Barbara Tedlock, Teachings from the American Earth: Indian Religion and Philosophy, (Liveright Publishing, New York, New York), July, 1992, p. 165
75 Graham Harvey, ed., “Ojibwa Ontology, Behavior, and World View”, in Readings in Indigenous Religions, (New York, New York, 2002), pp. 39-40, http://books.google.com/books?id=wtlYAT-BU1IC&pg=PA39&lpg=PA39&dq=atisokanak+ojibway&source=bl&ots=VewrW0zn4s&sig=c8n-2GPUv2kVBWqAinpJH9OJ82Q&hl=en&sa=X&ei=DoTlUOP-PNHTqQG9oIFo&ved=0CFAQ6AEwBw#v=onepage&q=atisokanak%20ojibway&f=false
76 Keewaydinoquay, Mukwah MisKomin or KinnicKinnick “Gift of Bear", Miniss Kitigan Drum, 1977, Exhibit III
77 Melanie Little, “The Nature of A Warrior”, Red Sky, July 2006, http://www.redskyperformance.com/press-ffwd-weekly-2006
78 Ina Wolcott, “Elk, Power Animal, Symbol of Power, Strength, Agility”, Shamanism, accessed 1/4/13, http://www.shamanicjourney.com/article/6029/elk-power-animal-symbol-of-stamina-strength-agility Although I acquired this knowledge directly from Kee in 1984, while living with her on Garden Island, this site on Shamanism simply corroborates the information.
79 Elk tooth with Peyote Stitch, size 14 Japanese glass beads; deerskin Mashkimodens with corded artificial sinew, both made by author
80 Keewaydinoquay, “Gordon Wasson, Reid Kaplan, Keewaydinoquay Peschel speaking about Miskwedo (Amanita Muscaria)”, recorded at conference of “Hallucinogens of Native America”, San Francisco, 1978, track 3, http://www.dstretch.com/Kee/index.html
81 Sacred Cedar Oil bag made by author as a gift to Kee at Onani’s Elk Robe Oshkibewis Ceremony. Made of wool, size 11 glass beads, loomed edging and embroidery stitch for cedar leaf. The bag is lined and padded with cattail down to protect glass bottle.
82 A. Irving Hallowell, Chapter 6 “Ojibwa Metaphysics of Being and the Perception of Persons” in Person Perception and Interpersonal Behavior edited by Renato Tagiuri, (Stanford University Press, Palo Alto, CA), 1958, p. 63-85
83 Alice Palmer Henderson, “Midewiwin Secret Ojibwa Medicine Society”, 1996, http://the-wanderling.com/midewiwin.html 84 Author googled “Midewiwin” on 1/15/2013 and received 48,100 results (0.18 seconds)
85 Michael Angel, Preserving the Sacred: Historical Perspectives on the Ojibwa Midewiwin, (University Manitoba Press, Winnipeg, Manitoba), 2002, p. 5
86 Ibid, p. 14
87 Honourable Mr. Justice Murray Sinclair, “Is there a traditional perspective of Truth and Reconciliation?”, April, 2011, http://www.youtube.com/watch?v=HuFc_Z9F-NA
88 “Protecting Religious Freedom and Sacred Sites”, Friends Committee on National Legislation, A Quaker Lobby in the Public Interest, March 17, 2008, http://fcnl.org/issues/nativeam/protecting_religious_freedom_and_sacred_sites/
89 Phone conversation with Dr. Ann Filemyr, Dean of the College of Contemporary Native Arts, Sante Fe, NM, January, 2013
90 Deborah Kaplan, "To Grandmother's House We Go", Detroit Free Press, September 20, 1987
91 Michael Angel, Preserving the Sacred: Historical Perspectives on the Ojibwa Midewiwin, (University Manitoba Press, Winnipeg, Manitoba), 2002, p. 14, http://books.google.com/books
92 Carol Martin, “Shingwauk U to Preserve Secret Midewiwin Teachings”, SooToday.com, March 13, 2008, http://www.sootoday.com/content/news/full_story .asp?StoryNumber=30625
93 Ibid
94 Ibid
95 Bob Goulais, “The Midewiwin Society Today”, Anishinaabe Blog, Dec. 18, 2010, http://www.anishinaabe.ca/bgc/
96 Edward Benton-Benai, The Mishomis Book, (Indian Country Press, St. Paul, MN), 1979
97 Ibid, p. 91
98 Bob Goulais, “The Eighth Fire”, Anishinaabe Blog, Jan., 2012, http://www.anishinaabe.ca/bgc/