Love Stories from the Land of Many Lakes, part 6: Gibwanasii and Thunder Eagle Woman
- zhaawano
- 4 days ago
- 40 min read
Updated: 1 day ago
Ode’imini-giizis (Strawberry Moon)—August 6, 2026
An epic allegorical love story with autobiographical elements, featuring a man named Snow Hawk who transforms into a Thunderbird to gain freedom and be with the woman he loves. In his bold pursuit of love, he traces the legendary route that the ancestors of his People took, navigating numerous waterways and lakes in their legendary journey toward the Promised Land in the west.
The Man Who Transformed into a Thunderbird–an Anishinaabe traditional story, respectfully adapted and retold by Zhaawano Giizhi and featuring illustrations by the author.¹
“The birds represent the air on Turtle Island (America). The spirit of the air is with us through our cycle of life. It brings greeting to us when we are born, and it is the last element to be with us when we pass on to the spirit world. Birds are also bearers of messages for the Anishinaabeg, because they can fly in the air, walk on the land, swim on the water, and dive underwater, going where we cannot.”²
Boozhoo, aaniin, biindigen miinawaa nindaadizooke wigamigong; enji-zaagi'iding miinawaa gikendaasong.
Hello! Welcome once again to my Storytelling Lodge, a space filled with love and learning. Ninga-zaagi'idiwin-aadizooke noongom giizhigad. Let’s tell a love story today…
The Great Story Tree
Today's tale is a metaphorical love story that I dedicate with deep gratitude and appreciation to my partner Jeanne Muskitta, a beautiful soul who revealed to me the essence of true and unconditional love. Following a five-year journey, a challenging path filled with peaks of hope and ambition, as well as moments of profound distress marked by struggles, disappointments, and betrayal, I ultimately found solace in her embrace and the warm circle of her family and friends.
The story is centered on a collection of my recent paintings and two sterling silver bolo ties that I created some years ago. Additionally, you will find an amazing Native steampunk animation video by Elizabeth Aileen La Pensee, an artist of Ojibwe, Irish, and Métis descent.
The story, which originated from a dream I experienced more than ten years ago, developed through a method of "instinctual" association combined with a profound and elusive idea called manidoo-minjimendamowin or "spirit memory." This idea represents the ancestral (genetic) and spiritual bond I, as a storyteller, share with the language, songs, and teachings of my forebears.
The story you are about to read is presented as an old, traditional tale but is actually a modern extension of the longer Anishinaabe and Inininew (Cree) storytelling tradition. I crafted the story as a frame story: a story within a story. In this case, it merges various aadizookaanan, or metaphorical narratives of a traditional, sacred nature, into the larger aadizookaan.
I like to consider these narratives, handed down through many generations of Anishinaabe and Ininew storytellers, as miinikaanan, or seeds; the miinikaanan transform into dibaajimowinimiinikaanag–seeds alive with story–once we begin (re)telling them. When shared and listened to, the miinikaanan that were initially inhaled become alive again; the seeds start to exhale, and their lifeblood flows through the roots of the multi-branched tree that grows from them.
Over time and through generations of storytelling, the miinikaanag develop into an ever-expanding, multi-branched dibaajimowinimitig (story tree), deeply rooted in the rich soil of manidoo-minjimendamowin. This tree grows tall through cycles of growth and renewal, with its top reaching the Sky World, allowing even the spirits residing there to hear the stories shared.
What can you expect? In essence, the aadizookaan I present to you today is a reciprocal blend of my personal memories and dreams along with the miinikaanan, the stories and collective memories and dreams of my ancestors. The narrative, which emerged like the fog and sacred kettle stones rising from Lake Huron, is rich with metaphors and multiple layers of Anishinaabe and personal symbolism. It is also a deeply autobiographical account of my own spiritual and relational journey. And what else is it? It’s a moving tale of human and celestial connections, a magical teaching parable about a quest for love, about a man’s courage and determination, about overcoming obstacles, and about purity of heart. It's a story that's ingrained in my blood and that I love to tell. Atayaa! I hope you will enjoy reading it as much as I enjoyed writing it!
Watch the video The Path Without End (2011), an Anishinaabe tale of the Moon People reimagined through experimental animation by Elizabeth LaPensée. Inspired by Basil Johnston’s story of the same name, The Path Without End illustrates a non-linear space-canoe journey across the Universe. It offers a modern visual retelling of a traditional Ojibwe story, sharing similarities with the aadizookaan narrated here today. Common themes include a planetary invasion, the merging of humans and sky beings, and a heroic confrontation with the wiindigoog (cannibalistic monsters) of our era.
Ahaaw, ningad-anishinaabe-aadizooke (“Now, I will tell a traditional story”).
Part 1: The Beginning
The Seven Unmarried Brothers of Kikonaang
Gichi-zhaazhi-igo, a great many strings of lives ago, there lived on the southern shore of Naadowewi-gichigami (Rattle Snake Lake, now known as Lake Huron), in a place called Kikonaang, “the place of the kettles,”³ seven unmarried brothers from Omazaandamoo (the Snake Clan). Their camp was nestled deep within the forest, surrounded by a dense growth of oak, spruce, pine, as well as cherry, maple, and cedar trees.
Some of their fellow Anishinaabeg, who lived in a summer camp near the lake, regarded the brothers as manidoog (spirits). Although the brothers had Anishinaabe features, their eyes were unusual, sometimes the color of ozhibii’igan-asin (slate) and other times ozaawashko-giizhig (the blue sky), appearing to see beyond the visible. They followed their own ways and rarely showed themselves to the villagers.
It was suspected they possessed extraordinary powers above and beyond norma lanishinaabeg (human beings), as it seemed there was nothing but what they could accomplish. Some villagers even whispered the brothers were bewitched by the spirits of the binesii-waawananoon or Thunderbird eggs (mysterious round stones that lay scattered about and that were believed to be the eggs of the Thunderbirds that nested on the jagged, high point of land jutting into the lake).
The story today focuses on the youngest of the seven brothers, named Gibwanasii (Winter, or Snow Hawk). Among his siblings, he was undoubtedly the most spiritual. He was an exceptional oshkinwenyish (young man); his nature was gentle, and he cared deeply for all things in the realms of the earth and sky, and his daily life seemed perfectly in tune with the seasonal migrations of animals and birds, as well as the changing seasons. Even though he never mingled with the villagers by the lake, Gibwanasii was frequently seen in the depths of the forest or atop high hills, sometimes donning the head of his namesake as a headdress. With a decorated hawk claw in hand, he would frequently communicate with the manidoog that inhabited those areas.
The Circular Path
One day in late spring, Gibwanasii went deer hunting. Driven by his curious nature and following the flight of zhaashaawanibiisi (a swallow) that frolicked in front of him, he ventured farther that day than he had ever gone before. He traveled through an open forest of poplars and birch trees, allowing him to see a great distance.
After what felt like a long time, the young hunter, still following his frisky feathered friend, noticed a light filtering through the foliage, and before he realized it, inaa! he was standing at the edge of mizhishawashkode (a vast open prairie). It was the most breathtaking view he had ever witnessed! Cool breezes swept up the grassy slopes, and everywhere he looked, there were butterflies, bees, birds, and fields filled with the most vibrant and fragrant flowers. As he walked on, amazed–the swallow had vanished from sight–, hoowah! his soul-vision suddenly revealed a mysterious ring in the tall grass ahead! The grass wasn't cut but lay flat, as if pressed down by a mighty wind, and he observed that the ring was encircled by numerous blue rocks and pebbles shaped like bowls. What intrigued Gibwanasii the most was that there was no path leading to or from the circle, suggesting to him it was formed by some unknown natural phenomenon–perhaps a manidoo ... What kind of entity could have created such a path, he wondered. There was no sign, no footprint or broken twig, that suggested the circle was made by a mortal being. Driven by his good-natured curiosity, Gibwanasii, his sky blue eyes alight with excitement, decided to conceal himself in the tall prairie grass and wait patiently to uncover the meaning of this circle surrounded by magical stones, this mysterious path without beginning or end.⁴
The First Encounter
It was around noon the following day when inaa! a haunting melody of the most extraordinary music enveloped Gibwanasii! Captivated, he stood up, looked around, and once more the beautiful music resonated, swelling and fading, drawing nearer with each heartbeat. From the south, high in the azure sky, a basket woven from the sweetest smelling wiingashk (sweetgrass) descended. The basket appeared to be filled with seven oshki-ikwezensag (young women) blessed with an enchanting beauty and grace never before witnessed on earth, or even imagined! As soon as the wiingashkoo’iin (basket) settled in the center of the circular path, the music ceased, and joyous laughter enveloped the startled Ojibwe youth.
With the grace of young deer, the women, dressed in green attire and adorned with a variety of eagle feathers that waved with every move they made, leaped from the sky craft and began to dance fluidly around the mysterious ring, their slender feet never once touching the grass, while striking a ball of shining blue light shaped like an egg, in the same manner the Anishinaabeg would strike a drum. Gegeti, they were reenacting the cyclical movement of the seasons on aki (earth) and of the sun, moon, and stars throughout giizhig (the sky) and waawiyekamig (the Universe)! Tayaa, the dancing maidens were indeed depicting wayaawiyeyaag bimaadiziwinining, the sacred circle of life!
As Gibwanasii watched their graceful forms and movements from his hiding place in the tall grass, he realized the women must be siblings due to their striking resemblance. Although he admired all seven, he was particularly drawn to the youngest, who seemed shy, quieter than her siblings, and who, unlike the others, had wild, jet-black curly hair worn unbraided and untied. While her sisters seemed engrossed in the dancing and each other, the youngest one appeared not to pay attention to the merry excitement of her siblings but instead looked around inquisitively, and Gibwanasii, though carefully concealed in the tall grass, felt her almond eyes upon him. As she looked in his direction, she suddenly made a screeching, hawk-like sound, and before he could blink, the alarmed sisters, with the swiftness of swallows, leaped into the wiingashkoo’iin.
Gibwanasii could only watch as the basket rose toward the lake, eventually disappearing into the vast blue of the sky…
The Second Encounter and Mishkodewenh's Treachery
Feeling disheartened and sorrowful, Gibwanasii returned to the camp where he and his brothers lived. “She is gone, and I shall see her no more,” he repeatedly told himself. However, his eldest brother, known as Mishkodewenh (Flint), had keen ears and asked, “nishiim, tell me what’s troubling you.” Gibwanasii shared with his brother the story of his encounter with the mysterious sisters who had descended from the sky and his affection for the youngest. Mishkodewenh, who was a snake sorcerer and a member of the Waabanoowiwin (Medicine Society of the Dawn), remained silent, but his envious mind was provoked; that night, he took his rattle and hand drum to a secluded spot on a hill overlooking the lake and, while performing a ritual with maji-mashkiki (bad medicine), he secretly devised a malevolent scheme.
The next day, Gibwanasii, unable to stop thinking about the curly-haired sky girl and finding no peace for his heart and mind, returned to the prairie where the celestial sisters had landed the previous day. He hid in the tall grass near the ring. Around noon, he saw the basket descend from the blue sky, accompanied by the same sweet music. The feathered sisters jumped out of the wiingashkoo'iin, and the glade was once again filled with their unrestrained laughter and play. To Gibwanasii, their beauty and the graceful movements of their circular dance were even more captivating than before. The youngest sister once again looked around with a mix of anxiety and curiosity, and Gibwanasii, his heart racing, made himself as small as possible, ensuring he held his breath to avoid being noticed.
Then, atayaa! To his horror, a shadow jumped over Gibwanasii, revealing his brother Mishkodewenh with a ball-headed warclub in hand, charging toward the youngest sister. In an instant, Mishkodewenh, who had secretly trailed his brother to the prairie, grabbed the girl, clutching his prize firmly in his strong arms while emitting a sharp war whoop.⁵
Wrath of the Thunder Beings
What unfolded next was so swift and terrifying that it exceeded Gibwanasii’s imagination, leaving him frozen in place. A deafening roar above Rattlesnake Lake filled the air, followed by a loud clap and lightning, overshadowing the terrified scream of the captured girl as she was struck by Mishkodewenh’s bagamaagan. Instantly, the clear blue sky transformed into a pitch-black cloud! Suddenly, the sky seemed to open and close, mirroring the cloud's actions. Gibwanasii, horrified, watched as the six remaining celestial sisters leaped into their basket, which was quickly lifted by an unseen force. As the basket disappeared through a hole in the sky, he saw ginebigoog (serpents) in large numbers descending upon the lake's waters and the ground beneath him. Amidst the scorched grass before him, while serpents continued to fall from the darkened sky occasionally illuminated by lightning, he noticed many scattered feathers of a golden eagle stained with blood. Nearby lay a fatally wounded omazaandamo (black snake), thrashing and slithering, its fanged mouth hissing in rage and spewing the vilest curses. Perhaps only the time it takes to blink twice was all Gibwanasii had to absorb the dreadful scene; then the cloud closed again. Suddenly, the sky above the lake brightened. The darkness dissipated, giving way to daylight, and Gibwanasii saw in the scorched grass where the snake had writhed moments before, his brother, dying. As Gibwanasii demanded to know what had driven his brother to commit such a heinous act, the latter responded:
"We were once so close as brothers, oh nishiim.
We were all happy together before this eagle woman,
a child of animikii (the Thunderer), captured your heart.
Now she is gone forever.
At dawn, after you departed from our camp, I trailed you onto the prairie.
Then, as I watched her dance with her wicked sisters,
I took out my finest bagamaagan,
its solid stone head striking her chest.
If you wish to find her,
simply follow the path of blood and feathers
that leads into yonder birch forest.” ⁶
Gibwanasii's Lament
Overcome with panic, Gibwanasii sprinted toward the forest as quickly as his makizinan could take him. With his heart pounding, he followed the blood trail and scattered eagle feathers along the way. Through the foliage, he spotted a glimmer of blue that led him to a perfectly round, softly grassed clearing encircled by tall wiigwaasaatigoog (birch trees).
There, on a small boulder in the center of the open glade, he observed with a mix of horror and relief that the blood trail ended, leaving behind only a small pile of bloodstained giniw-miigwanan (feathers of a golden eagle, also known as a war eagle). Suddenly, a strong gust of wind knocked him off the rock, and when he looked up, he saw the wounded girl ascend and vanish through the round blue opening in the sky, framed by the tall birch trees…
With a heavy heart, Gibwanasii returned to the prairie that, once enchanted by peace and promise, had suddenly erupted in violence and treachery. He found his brother lying motionless where he had left him. Gibwanasii decided to bury his brother right at the spot where he had been struck by lightning. After placing asemaa (tobacco) on the grave as a peace offering to the animkiig (Thunder Beings), he spoke these words to his brother who was about to join their ancestors:
“Oh Mishkodewenh! my foolish brother,
Who lies here struck by the wrath of the Thunder Grandfathers,
Even though I am mad enough to kill you myself
I pity you.
Did you never wonder who the girl you assaulted was?
She was Animikii Giniwkwe, Thunder Eagle Woman, for she truly came from the Sky.
You must have known she was sent by the Thunder Grandfathers.
She would still be among us
if not for your blind hatred.
I would have also told you
she had six sisters.
Can you not envision the strength our children might have possessed?
What it would have meant for all of us.
For this woman from the sky was truly a Thunderbird
in human form.
And now it is too late.
I am departing and will not come back until I locate this Thunderbird woman." ⁷
The First Dream
After Gibwanasii delivered his sorrowful farewell speech, he turned away from his brother Flint. Overcome by immense grief and despair, he collapsed onto the earth, which was once lush with grass but now charred, lamenting and crying over his devastating loss. He wished for death.
A mist unexpectedly rose from the earth, silencing every sound in the Universe, and he began to dream. In his soul's vision, he saw bursts of pure, brilliant light emanating from the blue opening in the sky, where his love had returned to the Sky World.
When he awoke, the fog had cleared, and the sun was shining more brightly than before. The air was alive with the buzzing of bees and the melodies of birds, and he observed that the scorched ground he lay upon had turned green, sparkling, and beautiful once more.
Gibwanasii felt revived and, with his spirit renewed, he picked up a couple of the bowl-shaped pebbles that marked the spot where the sky craft had landed, along with a blood-stained feather left by the fleeing thunder maiden—silent witnesses to the events of that fateful day. He then began his journey back to the camp where he and his siblings lived, arriving shortly after nightfall.
The Second Dream
That night, he gathered his remaining brothers around a campfire and recounted the events that had unfolded earlier that day on the prairie. The following morning, he ventured into a secluded glade deep within the forest. Encircled by towering cedars and pines, he commenced a four-day dream fast.
In the early morning of the fourth day, as Gibwanasii lay restlessly on his bed of cedar boughs, his mind wandered to the shore of Rattlesnake Lake. A pregnant snake emerged from the moonlit water and slithered toward him. Before his eyes, it gave birth to seven young, which, instead of returning to the lake, vanished beneath one of the kikoog (kettle stones) scattered on the beach.⁸ Gibwanasii immediately recognized this as a premonition. Then, the flutter of wings heightened his awareness. A bawaagan (spirit messenger) appeared to him as a waabigekek inini (white hawk person) and spoke these words:
"Gibwanasii, your heart is known to me and my people.
You have always been genuine in your care for the awesiinyag, bineshiinhyag, binesiiwag, and giigoonhyag (the animals, the small and large birds, and the fish),
never failing to ask for our forgiveness when you took our lives, flesh, hides, and feathers out of necessity.
Because of this, all the nations of the four-legged creatures, fish, and birds hold you in high regard.
Thus, we, the hawk people, grant you the ability to change your form at will.
This powerful medicine is yours to use only when needed in your quest for the thunder eagle woman who returned to her home above the clouds.
Use this medicine wisely, noozis, my grandson,
and know that the hawk nation supports you.
Your main helpers during your quest will soon reveal themselves when you least expect it.
There will be the confident yet sometimes foolish waabooz (hare), who nonetheless has great magical abilities.
Then there will be ajidamoo (the red squirrel) and agoonsenh (the chipmunk),
both skilled tree climbers, teaching resourcefulness and careful planning,
their medicine deeply rooted in foresight, observation, and attention to detail.
Come morning, you must prepare a feast and invite your helpers and their friends to join you on your grand journey to the sky world.
Travel northwest, noozis, and follow a brilliant sign that will soon appear in the western sky to find your destination."
Part 2: The Journey
The Sign
The following day, Gibwanasii and his brothers prepared large desinaaganan (plates) filled with berries, nuts, venison, whitefish, and even a whole roasted makade-makwa (black bear). All the invited guests attended the feast. Among them were Waabooz (Hare), Ajidamoo (Squirrel), and Agoonsehn (Chipmunk), who were soon joined by Nigig (Otter), Amik (Beaver), Waabizheshi (Marten), Ojiig (Fisher), Misakakojiish (Badger), Waagozh (Fox), Bizhiw (Lynx), and Ogwiingwa’aage (Wolverine).
Following the feast, the young Ojibwe and his helpers decided among themselves to embark on the planned journey once the sign from his dream appeared. After four days of preparation and reflection, a brown-spotted white stone resembling giniw-waawan (an egg of the war eagle) emerged from a dense blanket of mist that covered the lake, revealing itself above the vast water. As it reached its peak, the fog dissipated, and the weightless stone began to reflect the rays of Omishoomis Giizis, Grandfather Sun. Recognizing the shiny, motionless stone high in the sky as the sign he had awaited, Snow Hawk smudged the medicine given to him by the White Hawk in his dream. He placed some of it—along with his pipe, a couple of bowl-shaped stones, and the eagle feather he had taken from the glade where he last saw Thunder Eagle Woman—into his medicine bundle, keeping the rest in a snakeskin pouch hung around his neck. He then bid farewell to his five brothers, aware it might be the last time. Seated in a small fleet of wiigwaasi-jiimaanan (birchbark canoes) large enough to carry 12 people, he and his companions, fixing their eyes on the brilliant stone shining in the western sky, set out northwest. They traveled together day by day, following ancient canoe routes, venturing deeper into unknown territories that were at times friendly and at times hostile, through places rich with mysteries and lessons, crossing vast plains, wide rivers, dense forests, rugged slopes, and enchanted beaches with colorful sands. Some days brought only ordinary events, while others presented great challenges and dangers.
The travelers not only had to overcome violent storms and nearly insurmountable natural obstacles like waterfalls, swamps, wild rivers, whirlpools, undercurrents, and vast lakes dotted with countless islands, often shrouded in treacherous mists and inhabited by mischievous spirits; they were also impeded by hungry bears, wolves, bobcats, and makonosejig (bearwalkers: medicine people with the power of izhinaagwi’idizowin, or shapeshifting) and numerous feared manidoog like the cannibalistic wiindigoog and deceitful nibiinaabekwewag (Mermaids), and especially by mishiginebigoog, serpent-like underwater spirits, guardians of the waters who controlled the moods of the lakes, rapids, and currents they had to traverse. On many occasions, Gibwanasii relied on the strategic mind and tracking and hunting skills of Marten, the resilience of Wolverine, the cunning of Squirrel, the empathy and sacrifice of the Chipmunk, the fighting strength of Lynx, the craftiness of Fox, the boldness of Fisher, the determination of Badger, the speed of Hare, and, not least, the wisdom and resourcefulness of Beaver…
The Blood of the Giant Beaver
For many moons, the travelers pursued the glowing sign in the western sky, facing numerous dangers and adventures along the way, until they reached Gaa-ministigweyaag (Place of Islanded River).⁹ At the base of a towering desaabik (mesa) that overlooked a vast bay and seemed to touch the clouds and beyond, they observed the white egg in the sky shining more brightly than ever. The travelers noticed the earth around the bay was red, and when they inquired of an old wise beaver sitting on a tree stump by a nearby creek about the cause of the red earth, the beaver shared with them an aadizookaan (sacred story).
Long ago, Gichigami, the Great Lake, was the home of my people, the Amikwag. These beavers were not ordinary; they were giant beavers. The Giant Thunderbirds, living in the sky and on the distant mountain, had a great appetite for these beavers. The Thunderbirds hid themselves in the clouds and on the mountain. The giant beavers would sleep with one eye open to prevent the Thunderbirds from attacking while they rested. However, one day, a white beaver, who was the plumpest of all, made the mistake of being careless. Suddenly, a small cluster of clouds appeared, containing a great eye. Amidst the thunder and lightning, this large Thunderbird swooped down on the beaver, lifting him into the air. As its massive claws pierced his flesh, sacred blood flowed. The blood of this large beaver fell to the ground, covering Thunder Bay. This, my friends, is what turned the earth red..."¹⁰
The Pictured Lake
After hearing the story of the Origin of the Beaver Blood That Colored the Earth Red, Gibwanasii, knowing that his time to ascend to the Sky world was near, decided to record the adventures he and his companions experienced while following the radiant egg. These adventures had brought them to what seemed to be his final destination, the mountain reaching into the sky. After showing his gratitude to the old beaver ayaadizooked (storyteller), Gibwanasii filled the blue stone bowl from his medicine bundle with onaman (dried beaver blood) he found on the shore of a nearby inland lake, surrounded by high cliffs and forests of beautiful white pines. Mixing the dried beaver blood with bear grease, Winter Hawk, seated in his canoe and watched by his travel companions, began using the sacred red ocher paint to depict on a steep cliff his long and daring journey that had brought him to this sacred place, where he felt the presence of the Thunder Beings. Today, one can still see the vivid images that Giibwanasii left long ago as silent symbols of his daring quest of Thunder Eagle Woman, painted with beaver blood on the granite palisades of what would become known as Mazinaabizaaga'igan: Pictured Lake…¹¹
Encounter With a Bear Spirit
After Gibwanasii had painted his adventures and visions on the cliffs of the inland lake, he and his companions walked into the direction of the steep wajiw (mountain) that still bathed in the light of the sign that stood patiently in the sky straight above its top. They walked in a single file down a narrow path that, meandering through shrubs of miinagaawanzhiig (blueberries), led toward the east side of the mountain. Then, as they walked around a bend, oonyooy! suddenly, a big shadow cast over the path made the travelers stop in their tracks. A huge noozhek (she-bear), her strangely colored pelt covered with a multitude of mide-miigisag (sacred white sea shells) stood towering over them!
Gibwanasii, who walked in front, realizing the bear was no ordinary bear, asemaa in hand, respectfully addressed the fearful creature that blocked the path as nooko ("my grandmother"). He explained to her that he and his friends came in peace and did mean no harm. After Gibwanasii had handed her the gift of tobacco and related to her the purpose of their visit, the Makwa Manidoo explained to him that the mountain they were about to climb was a midewigaan (Spirit Lodge) and that it was her task to guard it.
Then the bear spoke:
“Nindinawendaagan, noozis, bizindoshin
My relative, my grandchild, listen to what I have to say.
Since we of the bear nation came from the sun
To teach anishinaabeg (humans) to live in harmony with aki, the Mother Earth,
Since it was a bear who from the bowels of aki
Delivered the gift of life, including the sacred miigisag,
To the anishinaabeg through the layers of the four worlds
Since our people and your people are inawendaaganag (interrelated)
And peacefully cohabit the same world,
Since bear people possess the skill of hibernation
And arise again when spring comes,
Thus embodying death of the old life
And resurrection into the new life,
Since we guide your medicine people in your travels
Between the upper, middle and lower worlds,
Since it us who preside over the medicine plants
And hereby gave your healers
The power to enter the dream world
The power to guide your visions
In order to obtain, through mishiginebig, the great horned serpent,
Powerful medicine to cure the sick of body and mind;
Because of all this, noozis
I’ve come to understand that
Your people honor us by calling us
Anishninaabeg (humans) and address us
As nooko (my grandmother) or nimishoo (my grandfather)
And by incarnating us in your aadizookaanan (stories) and midewii'iwewinan (rituals),
And by making us the leading doodem of your people
Entrusting us with the noble tasks of Defense and Healing,
And by appointing us as guardians
Of the east doorway of your Medicine Lodges,
And as protectors of the healing medicines
And sacred rituals of your medicine men and women,
And by tying bright-colored cloth and ribbons
To the trees in the forests and on the mountains,
And by making food and asemaa offerings
As gifts in our honor.
I’ve also come to understand, noozis, that
Throughout the ages and generations
Your people have danced and sung mystic songs
To invite the spring and heal the sick,
To ensure abundant plant foods,
And to guard yourselves against your enemies.
Haw dash bizindoshin noozis
Now listen to me my grandson!
Since the bear people are the progenitors of anishinaabeg
And long ago even had a human form,
I therefore will not fight you and your friends
Nor will I use my bad medicine on you.
I will grant you safe passage instead
And bless you with these sacred shells.”
At this point, the Bear Spirit gifted Gibwanasii with a few handfuls of miigisag from her fur, which he understood to symbolize the sun, longevity, and the virtue of selflessness. After the Winter Hawk expressed gratitude to the bear and exchanged the glossy shells for one of the round shiny stones from Kikonaang, which he carried in his medicine bundle and had become symbols of his journey, he and his companions (still somewhat unsteady and grateful) walked the last stretch to the base of the spirit lodge mountain. Gibwanasii, still moved by the encounter with the benevolent bear spirit, glanced back one last time, only to find the bear had vanished! Then he noticed a small, stooped figure in the bushes, apparently picking blueberries; upon closer inspection hoowah! he realized this person was a gichi-anishinaabekwe, an elderly Ojibwe grandmother, a bagwaanishikwe (rag woman) clad in tattered clothing that was, however, richly adorned with miigisag! He smiled...
The Giant on the Mountain
They had just started their climb up the mountain when Waabizheshi, the Marten, noticed massive tracks of misaabe (a giant) that had recently killed an animal, as shown by the blood marking the trail. Gibwanasii suggested to his friends that they should follow the path to see if they could find something to eat. They tracked it for a while until they discovered an unusual gichi-wiigiwaam (large wigwam) constructed from serpent bones, concealed within a hollow in the mountain. The first thing they observed was the misaabe wearing a cloak of eagle and hawk feathers, with a bag of snake skins the color of winter rabbits at his waist, standing at the entrance of his dwelling. His immense size and distorted form made it impossible to determine what kind of giant he was! As the misaabe, leaning on a walking stick with a live snake coiled around it, limped toward them, they noticed his exceptionally large head topped with a headdress resembling an eagle's nest. What made him terrifying were his blind eyes, like bleached opichiwaawanoon (song thrush eggs), and a long beak with repulsive teeth resembling the snout of a gete-ogiikadaanaangwe ("old lizard"; a dinosaur). However, what truly horrified them was the giant's hunchback equipped with short hawk wings, and his arms, so twisted and crooked they wondered how he managed to hunt and kill! The secret was soon revealed: he was a great Manidoo!
In a raspy voice, the strange-looking giant, who appeared to be the offspring of a Serpent Being from the Underworld and a Thunderbird from the Sky World, invited them to spend the night in his unusual wiigiwaam. Despite their hunger driving them to accept, they did so reluctantly. However, Amik the Beaver, likely the wisest of Gibwanasii’s companions, cautioned them to remain calm in the giant's presence and to avoid mocking him under any circumstances.
That evening, the misaabe manidoo prepared his meal of snake meat in an asiniiwakik (stone kettle), and removed it from the vessel in an awkward and unique manner that baffled his guests. He meticulously distributed each portion for them to eat. However, his movements were so erratic that Waabooz the Hare and Nigig the Otter, known among their companions as mischievous jokers, forgot Amik’s warning and couldn't help but laugh. The blind Manidoo gave both guests a terrifying glare that sent Waabooz dashing for the door! The giant, his short wings flapping viciously, erupted in anger and shouted after the fleeing hare:
“You think you’re so fast eh, but soon you will turn into a heap of stones you stinking son of a bitch!” The giant, still roaring with anger, then jumped on top of the frightened otter, who sat frozen to the ground, with the intention to smother him and bite him to death, for that was his mode of killing animals. But the agile Nigig, when he felt the giant’s teeth sinking in his neck, slipped his head back and ran in a zigzag pattern to the door thus preventing the mad manidoo to catch him again, out of the wiigiwaam and into the safety of darkness, but not before he heard the raging giant impose a curse upon him:
“You think you’re so smart eh! One of these days you will fall on your sorry butt so hard that you wish you were never born, you mustached bastard!”
The others chose not to further provoke their offended host and pretended as if nothing had occurred, engaging in conversation for the rest of the night about the events and the luminous celestial body that had guided them to their host's lofty dwelling. The giant Manidoo, who calmed down once his tormentors departed, informed Gibwanasii that he would assist him in completing his quest, though it was a mission likely to cost him his life, as no one could evade the fury of the dreaded Thunder People. Nonetheless, he instructed the travelers on how to reach the abode of the Thunder Beings and described a specific path they must follow.¹³
On Top of the World
When the travelers left in the morning, Waabooz and Nigig came out from the bushes, feeling cold and hungry. Fortunately, Gibwanasii had brought some of the food the giant manidoo had given them the night before, and he shared it with his companions. They focused on the glowing egg overhead and resumed their journey, traveling a bit further until they arrived at the spot the giant had mentioned, which seemed to be the top of the world.
At this rocky, elevated location overlooking the expansive bay, they stopped to fill their asin-opwaaginan (stone pipes) and take a break. Before smoking, they conducted the traditional ceremony, making gestures toward the four winds, the sky, and the earth. In a high-pitched voice, they addressed Gichi-manidoo, the Great Mystery, praying for strength and endurance. They then began smoking thoughtfully, directing puffs of smoke from their opwaaganag toward the bay below, followed by four additional puffs, one for each of the four corners of the world.
Gibwanasii and his travel companions looked at the bay below and the sky above with silent wonder and amazement. They stood on such a high point that the hazy blue water far below appeared like an intangible dream from long ago. Yet, they felt as if they could actually touch the sky and the shining blue dome above with their paws! A migizi (white-headed eagle), the messenger of Gichi-manidoo, flew overhead, screeching, and in Gibwanasii's soul vision, the distant islands in the bay appeared like spiritual beings slowly awakening. The majestic eagle and the impressive scene before them made him realize that the manidoo is everywhere and in all things. Geget sa, it's surely a good sign, he thought.
After finishing their smoke, the travelers who had journeyed from Kikonaang readied themselves for the final leg of their long trip. Gibwanasii instructed Nigig to make the first attempt at piercing the sky. Naturally, the playful slider agreed with a grin. He jumped but was stunned by the force of his fall; with the ground still damp from the previous day's rain, he landed on his back and slid swiftly down the mesa's side. At the bottom of the wajiw, rubbing his sore backside and recalling the curse the misaabe manidoo had placed on him, he thought, this is the last time I make such a jump, so I should return home. Next, Waabizheshi the Marten tried but also fell senseless; then Bizhiw the Lynx, followed by Ojiig the Fisher, and finally Misakakojiish the Badger, all met with no better success.
Waabooz's Giant Leap
"Ahaaw niijii," said Gibwanasii to Ogwiingwa’age, "now my friend, show your skill; your ancestors were renowned for their boldness and determination, and today I rely on you for success. Now make the attempt." The courageous Wolverine tried, but also without success. With a significant reputation to uphold, he leaped a second time, then a third, but the sky still did not yield to his determined efforts.
Then, Gibwanasii gestured to Amik the Beaver to give it his best effort.
“Kawe! Hold on a moment!” exclaimed the clever Waagosh the Fox, who had quietly watched the valiant yet futile efforts of his friends. “I propose that instead of Amik, our capable brother Waabooz the Hare, who amazed us with his incredible jumping skills when the Giant Mountain Manidoo was chasing him the other day, should give it a try!”
Before Gibwanasii could even glance in Waabooz’s direction, the vain hare, driven by the confidence Waagosh had in his undeniable talents, dashed toward the sky vault at full speed and leaped in a large arc—only to land in the bay far below! When his companions peered over the edge of the cliff, owa! at the exact spot where the hare had struck the water, they saw a minisaabik (rocky island) shaped like a sleeping manidoo, spontaneously emerging from the blue water!
In awe beyond any rational thought, they watched Waabooz’s magic trick and quietly observed the unfolding drama below them. However, their quiet murmurs quickly turned into a chorus of excited voices when, hoowah! suddenly, a tall giizhikaandag (white cedar tree) spontaneously grew from the rocky base of the island, its top seemingly reaching all the way up into the sky!
The Island and the Cedar Tree
“Haw dash, well now,” said Waagosh, who had watched Waabooz’s trick with amusement, “we should build a raft to reach that minisaabik.” Immediately, his friends, guided by Amik the Beaver, began constructing a raft. Once the raft was completed and brought to the waterfront at the mountain's base, just before everyone (except the Otter, who had gone home) boarded it to sail to the island in the bay, Waagosh spoke again: “Bekaakawe binamaa, wait! Since the raft will likely sink under the weight of the larger animals among us, I propose that only the Winter Hawk boards the raft, along with me and my little brothers Ajidamoo and Agoonsehn.”
After a prolonged silence, Amik the beaver, renowned for his wisdom, finally spoke: “geget sa go gii-debwe niijii (you’re certainly making sense my friend!)” Then, addressing his fellow travelers, he suggested, “Since twelve is a crowd, it would be wise to follow Waagosh’s advice and remain here, allowing him, Squirrel, and Chipmunk to accompany the Winter Hawk from this point onward.” Thus, on that legendary day at the base of the steep mountain overlooking the bay now known as Animikii-wiikwedong (Thunder Bay), Gibwanasii and his loyal companions Fox, Squirrel, and Chipmunk set sail, steering their newly-crafted vessel toward the island where the towering medicine tree soared skyward – but not before they placed asemaa on the water to avoid provoking the wrath of the horned serpents and cats believed to dwell beneath the surface. Upon reaching the island that the Hare had created with his daring leap into the waters of Thunder Bay, the four friends approached the tall giizhikaandag whose roots were deeply embedded in the rocky ground and whose grand branches stretched toward the heavens. Here, Gibwanasii, aware that his quest was nearing its conclusion, knelt on the rocky shore and, after filling his smudge bowl with herbs and using Thunder Eagle Woman's feather as a fan, offered his blessings and thanks through the cleansing smoke of burning mashkodewashk (sage) to gizhe-manidoog, the merciful spirits out there, as well as to the four winds and the beings and the spirits of the lake and sky. Reflecting on his extensive journey from the bay of Kikonaang to the Bay of the Thunders, he felt a surge of strength and determination rising from deep within...
The Sky Portal
Once Gibwanasii completed his prayers, he turned to his three companions and said, “aambe niijiwag (let’s get started my friends!)” Following this, Waagosh the Fox directed the little chipmunk to climb onto Ajidamoo’s shoulder, and up they went. Before the Winter Hawk could blink twice, Ajidamoo, swift as an arrow, leapt from the top of the medicine tree–but gichi-wiiyagaaj, alas! the first attempt failed! The courageous squirrel tried a second and third time, yet still in vain, though they noticed the sky beginning to yield to his persistent efforts. Gathering strength and encouraged by Gibwanasii and Waagosh, Ajidamoo made a fourth leap. This time, his little friend, the selfless chipmunk, used Ajidamoo’s shoulders as a launching pad when he was nearly touching the sky, making a powerful leap and creating a hole in the sky large enough for them and their companions to climb through! Ajidamoo quickly followed, and Gibwanasii, still at the base of the towering tree, picked up his medicine bundle, bow and arrows, and war club. Remembering the shapeshifting powers the white hawk in the vision had granted him, he thanked Waagosh, bade him giga-waabamin miinawaa (“until we meet again”), climbed to the top, and using his wings, flew into the newly-made hole…
Part 3: The Sky World
What happened next has been passed down through generations of storytellers as an aadizookaan (a sacred teaching story with a supernatural theme). In the ancient storytelling tradition of our Peoples, the Anishinaabeg and Ininewak (Cree) of the northwoods and the western plains, a story known as aawechigan, which is essentially a parable or allegorical tale full of hidden meaning, becomes an aadizookaan when the storyteller invokes the supernatural beings featured in the story. This invocation allows these beings to leave their timeless realms and enter the human world in the present moment. Aadizookaanan are typically shared orally and in a ritualized manner whenever deemed appropriate, often during long winter nights. What follows is inspired by a dream I recently had and is loosely based on—and my personal interpretation of—the sacred Ojibwe teaching story “The Man Who Changed into a Thunder Being.” ¹4
The Reunion
In the Sky World, the three friends found themselves amidst a vast expanse of dense clouds interspersed with rocks and stones, enveloped in a frozen stillness as if time had stopped. As they looked around in wonder, they saw a towering madogwaan (tipi), seemingly made of stardust and positioned on an elevated cloud. Suddenly, the tipi began to shake, releasing lightning and thunder across the sky! Startled by the noise, Ajidamoo, with its nose and tail trembling in fear, hurried to the opening and swiftly descended the cedar tree, soon joined by his small friend the Chipmunk, returning to the safety of the island where Waagosh awaited. But not Gibwanasii, the Winter Hawk! Determined to fulfill his quest and find the girl his brother had harmed, who had returned to her home in the sky, the Winter Hawk gathered his courage. After touching the medicine in his pouch and willing himself to become human again, he approached the Thunder Tipi, holding one of the miigisag given to him by the Bear Spirit of Thunderbird Mountain in his left hand. From the magnificent wiigiwaam, he heard the laughter of what seemed like seven women, which abruptly stopped when they sensed the presence of the visitor from Earth.
Then, hoowah! the tipi flap swung open, revealing Animikii Giniwkwe, her injury healed and looking more stunning than ever. She wore a robe made of clouds, emitting bursts of lightning! With arms outstretched, she gradually approached Gibwanasii, who stood still amidst the clouds and rocks floating in the enchanting universe, extending endlessly.
“Boozhoo, biindigen Gibwanasii!” she announced in a booming voice,"Binesi Giniwkwe nindizhinikaaz. Binesinindoodem.” This translates to, “hello, welcome, Winter Hawk! My name is Thunder Being War Eagle Woman. Thunderbird is my clan!” With concern, she inquired why he had followed her. “Because you are my wife,” Gibwanasii answered. She smiled at his response. “Ahaaw. I will ask my People if they will permit us to marry and if they are willing to grant you the ability to fly above the clouds,” she said. “But first, we must hunt and provide food for my family."
The Snake Pool
Agreeing, the Snow Hawk accompanied his bride-to-be to a mountain whose peak pierced the clouds they were treading upon. There, at the mountain's summit, he observed a pool of iridescent water with hues reminiscent of a rainbow. As his makizinan (moccasins) appeared worn from many moons of travel, Gibwanasii knelt and gathered some of this enchanted water in his hands to adorn his makizinan.
“Betag niwiidigemaagan, be cautious, my husband,” Thunder Eagle Woman cautioned. “This pool is the dwelling place of Mishi-giizhig-ginebig, a Great Horned Sky Serpent, who waits at the bottom for unsuspecting prey and often seizes our young, pulling them down to his lair in the water's depths to consume them. This is why our People, who will hopefully soon become your People, must safeguard our young and drive the serpent away by hurling our thunderbolts at it.”
The Battle
Gibwanasii, who was truly no coward and determined to help the People of his future bride, used his medicine pouch to transform into a mighty sturgeon. Despite Thunder Eagle Woman's pleas, he dove into the depths of the enchanted pool and rescued a young Thunder Being from the Serpent Spirit. After bringing the terrified Thunderbird to safety—while a fierce thunderstorm raged above—he returned to the pool, transformed back into a human, and as the storm reached its peak, he leapt onto the great serpent's back and killed it with his spear and warclub. Impressed by Gibwanasii's bravery and magical abilities, Animikii Giniwkwe suggested they visit the Thunderbird Lodge to meet her parents and siblings.
The Thunder Grandfathers
Upon their return, the two lovers entered the large Sky Lodge, where Thunder Eagle Woman’s sisters and an elder woman were preparing the evening meal inside the gichi-wiigiwaam. At the back of the lodge, Gibwanasii noticed four Animikii Aadizookanag (Thunder Grandfathers) in human form sitting around a fire, smoking their stone pipes. Light emanated from their eyes, indicating a presence filled with immense power and wisdom (which was unsurprising, as they governed wendaanimag noodinoon, the Four Principal Winds of the earth.)
Profound silence enveloped the Sky Lodge, occasionally interrupted by the crackling fire and the howling storm outside. “Aaniin nimishoog!” Gibwanasii said. “I see your light, oh grandfathers! I come from the earth with respect and acknowledgment.” With reverence, the Winter Hawk offered the old Grandfathers asemaa and a handful of miigisag from his pouch, along with some flesh from the Great Snake he had slain, which they received with nods and grunts of approval. One of the Grandfathers, introducing himself as Waabizhakwe (Old Eagle), was the father of Thunder Sky Woman and her six sisters; he was also ogimaa (Chief) of the Thunderbird Nation. Seeing Gibwanasii’s hunger, the old man offered him the meat of the freshly caught creature, which he called “amiik-wiiyaas” (beaver flesh). When Gibwanasii politely refused, a deafening thunder erupted as the four old men set aside their pipes, stretched out their arms, and transformed into Thunderbirds!
The Beaver Hunt
The grandfathers soared away amidst thunder and lightning to a large lake on earth to bring back more beaver meat – but to their guest's horror, it turned out to be a mishi-name-ginebig (a great sturgeon snake) with a glowing snake-like body, an enormous, flapping fishtail, and antlers resembling those of a moose! They offered the fish-snake to Gibwanasii to eat alive, but the Anishinaabe, struggling to conceal his revulsion, quickly turned away from the writhing mass of flesh.
The following morning, the previous day's thunderstorm had subsided, bringing peace back to both the earth and the Sky World. As daylight began to emerge, Old Eagle once again asked Winter Hawk if he needed food. When Winter Hawk confirmed, the old man and the three other Thunder Grandfathers descended to the earth once more; this time, they returned with a Mishi-bizhiw (a cat-like underwater spirit) along with a collection of frogs, toads, and adders, which they had caught in the large lake and marshlands beneath the clouds. Once again, the Anishinaabe politely but firmly refused the “beaver meat” presented to him in a stone bowl. As a result, Gibwanasii grew increasingly weaker. He touched the medicine in his bundle, desperately attempting to transform into a Thunderbird, but without success; it seemed that the transformation gift from the Hawk Nation was strong enough to change him into a natural being like a bird of prey or a fish, but not powerful enough to turn him into a supernatural being!
The Transformation
Eventually, the older woman, revealed to be the girl’s mother, worried that Gibwanasii might be starving, instructed her daughter to take him to her powerful medicine uncle Zhaawano-giniw (War Eagle from the South), a jaasakiid (seer using a shaking tent) whom she trusted to have potent medicine for the Anishinaabe who came from the Earth World. The mother and daughter placed Gibwanasii on a cloud blanket softer than rabbit fur, wrapping him gently so he could not see. Then, as thunder suddenly roared, Gibwanasii felt his cloud nest shift.
After what felt like just a moment, the cloud ceased its trembling, and Animikii Giniwkwe removed the cloud surrounding her future husband. Before Gibwanasii, seated on another cloud, was a Gichi-Giizhig-jiisakaan (great sky medicine lodge). Gibwanasii glanced around and noticed numerous wiigwaasi-zhaabondawaanan (birchbark longhouses), which were the dwellings of various Thunderbirds, both small and large, all in human form. Upon entering the great medicine lodge, Animikii Giniwkwe introduced her uncle, an impressive man with snow-white hair, a matching moustache, and bright yellow eyes, conveying greetings from her mother. After presenting him with asemaa, she implored him for assistance.
"My mother mentioned that you might have medicine for my husband, allowing him to eat like us and possibly even become one of us," she said.
The ancient Thunderbird Healer stood silently, contemplating the love between the Thunderbird Woman and the human, along with the implications of such a union. "Be it known that if this man accepts my medicine, he will never return to earth but will become a Thunderbird forever," declared the old medicine bird.
Next, the great medicine lodge began to tremble as the Thunderbird Medicine Man communicated with the spirits of the Universe in mysterious languages unknown to Gibwanasii. The Thunderbird jaasakiid then carefully retrieved two small blue medicine eggs from his bundle, combined them, and instructed Gibwanasii to drink from the magical brew.
As soon as the potion entered Gibwanasii, he felt a peculiar power coursing through his body. When he glanced at his hands and feet, atayaa! he noticed they were no longer human but had transformed into the talons and wings of a Thunderbird! With the next sip, the transformation was complete. He had become an Animikii Binesi, a Thunderbird! His human form, the wiigiwaaman, the Great Medicine Lodge, and the rocks scattered across the plain–all vanished. Everywhere he looked, he saw only clouds, and everyone around him had also become a Thunderbird! ¹5
The Wedding
Following his miraculous transformation into a Thunderbird, Gibwanasii expressed his gratitude to War Eagle from the South. He and Animikii Giniwkwe then spread their wings and flew home together. The following day, Gibwanasii, the famous Anishinaabe man who became a Thunderbird to achieve freedom and be with the woman he loved, married Giniwkwe, with her six sisters acting as honor attendants.
With the love of his life beside him, he delightedly spent his days hunting the Underwater Spirits on earth and feasting on snakes, cats, and frogs…
Giiwenh. In this way, the aadizookaan recounts the story of The Man Who Transformed into a Thunder Being to Achieve Freedom and Be with the Woman He Loves. This is the tale of the twenty-five canvases showcased here today; this is the tale of the modern visual portrayal of the Moon People by Elizabeth LaPensée; this is the tale of two silver bolo ties that I created as symbols of the aadizookaan.
So Great Was Their Love...
Epilogue
Wa’aw mii’ow minik waa'-ikidoyan noongom: so goes the story. Meanwhile on the earth, one day in late summer a seemingly dormant, yet restless spirit awoke and arose from a big stone–named Anang, or Star–that a long time ago had fallen out of the sky world and since then lay buried in the bottom of the Great Rattle Snake Lake. The stone spirit awakened the dreaded serpents of the lake and made them slash their tails, and the flood that was caused by this struck the earth out there with such terrible anger and violence that the sky spirits responded with equal force. The sky grew dark with storm; then, a terrible thunderstorm and lightning came from above and pounded the land and caused the waters to withdraw and the horned underwater spirits to flee back to the bottom, and back into the caves and crevices, of the lakes and rivers. That day, a very brave man whose name was Mishaabooz (Hare) and who lived on a high bluff above the rocky shore near Kikonaang (Place of the Kettles), decided to defy the unleashed spirit of Anang and start a dialogue with the Thunder Grandfathers whom he knew governed the Four Winds of the Universe. When he, asemaa in hand and singing a ritual song, stepped out of his wiigiwaam he saw a white hawk feather and a golden eagle feather fall out of the sky. Amid blasts of deafening thunder claps–which to him signaled the arrival of benevolent medicine from the Sky World–and searing flashes of lightning that scorched the earth–that to him looked like serpents, food of the Thunderbirds, falling upon the ground–, he picked up both feathers. ¹6
As he stood there, continuing his chant and raising the feathers high, he observed that the storm surge from the lake stopped as abruptly as it had started, and the sky returned to tranquility. The land around him was scattered with flint-like stones, seemingly chipped off Anang's body by the thunderbolts hurled by the Thunderbirds! At this point, the brave Ojibwe named Mishaabooz spoke to the spirit of Anang, who had sunk back into the great lake: “Waahowaa! Those fragments from your body might one day be useful to anishinaabeg (human beings). But you will not grow any larger as long as aki (the earth) endures. You’ll never harm anyone again.” ¹7
...And the Story Continues.
Since that day, the Anishinaabeg have, over generations, revered the large, spherical rock boulders that erode from the shale along the lake, seeing the beachfront as the nesting ground of the Thunderbirds. These round kettles are considered to be binesii-waawananoon, or Thunderbird eggs!
In conclusion, reflecting on the protagonist's brave adventure in today's tale: let's continue to honor Gibwanasii, the Winter Hawk, as the Man Who Became a Thunderbird, who, alongside Thunder Being Eagle Woman, rules over the Four Main Winds and Earth's Thunderstorms, wielding their powers against the dreaded Underwater Beings of the Lakes.
The golden eagle and the hawk: it is widely and deeply recognized that the power of the feathers from these two spirit-birds, soaring high above, originates from the Thunderbirds. Anyone deemed worthy of possessing one must acknowledge that they are recognized by the Thunder Grandfathers themselves as capable of wielding their formidable spirit powers. Even today, when our People observe a hawk and a golden eagle gliding across the skies, they understand that these two spirit-birds are conveying their prayers and thoughts to their relatives, the benevolent Thunderbirds, allies of the Anishinaabeg.
Even now, the Thunderbirds continue to soar. They linger in the clouds, their wings concealed until spring arrives. Emerging from the western mountain, they tremble the earth and remind the Anishibaabeg of their role in this vast circle of life...
Mii sa ekoozid. Miigwech bezindawiyan noongom mii dash gidibaajimotoon wa’aw zaagi’iwewi-aadizookaan. And that concludes the story. Thank you for listening to me today, for letting me share this sacred love story with you. Giga-waabamin wayiiba, I look forward to seeing you again soon.
FOOTNOTES
¹ Gibwanasii and Thunder Eagle Woman is Inspired by and loosely based on Norval Morrisseau's account of the traditional Ojibwe Anishinaabe story Man Changing into Thunderbird; the traditional tale of the Thunder People narrated by Lucy Ogemah and Ceah Patricia Angeconeb from Obishikokaang (Lac Seul First Nation), Ontario; and the traditional Ojibwe Anishinaabe narrative "The Ten Unmarried Brothers and Thunderbird Woman" (Irving Hallowell). ^
³ Wiikwedong, , Ontario, literally: At the Bay; nowadays called Kettle Point. Kettle Point is unceded territory located in southwestern Ontario along the south shore of Lake Huron. The People that live there are officially known as the Chippewas of Kettle and Stony Point. See also the history of Aazhoodena (Stony Point). Or visit the website of Chippewas of Kettle and Stony Point First Nation. ^
⁴ Inspired by and loosely based on the Celestial Sisters, a traditional story of the Zhaawanii Anishinaabeg (Shawnee) (Henry Rowe Schoolcraft) and on The Path Without End, a traditional Ojibwe Anishinaabe story told by Basil Johnston. ^
⁵ Inspired by and loosely based on Norval Morrisseau's account of the traditional Ojibwe Anishinaabe story Man Changing into Thunderbird. ^
⁶ Loosely based on Man Changing into Thunderbird as narrated by Norval Morrisseau. ^
⁷ Loosely based on Man Changing into Thunderbird as narrated by Norval Morrisseau. ^
⁸ The beachfront of Kiko-naang (the Kettle Point area) is considered the nesting place of Animikii (the Thunderer), a powerful spirit, and the kettle stones are considered their eggs. Western scientists believe that the stones, now referred to as kettles because of their shape and size, originated around 370 million years ago. Layers of muddy sediment built up at the bottom of a deep sea. Bacteria in the mud caused tiny concretions to form, which expanded outward in a radiating pattern. Over time, the mud solidified into sedimentary rock, with layers forming around the spherical concretions. ^
⁹ Place of the Islanded River: present-day Thunder Bay, Ontario. ^
¹⁰ Loosely based on "Legends of My People The Great Ojibway" ; Illustrated & told by Norval Morrisseau, 1965, Ryerson Press. ^
¹¹ Mazinaabizaaga'igan (Pictured Lake): Located in the Thunder Bay District, this site features a myriad of protected Indigenous pictographs on a 35-meter high granite cliff. The area features sacred mazinaawbikinigin (rock paintings/pictographs) created by Indigenous peoples, resting within the traditional territory of the Fort William First Nation. ^
¹2 Source: Ruth Landes, Ojibwa Religion, p. 103-104. ^
¹3 Inspired by and loosely based on the traditional Ojibwe Anishinaabe narrative of Ojiiganang the Fisher Star (Henry Rowe Schoolcraft). ^
¹4 Loosely based on Man Changing into Thunderbird as narrated by Norval Morrisseau. ^
¹5 Loosely based on Man Changing into Thunderbird as narrated by Norval Morrisseau. ^
¹6 Loosely based on a traditional story called "Thunder Power" told by Marjorie St Germain from Rama reserve, Ontario. Source: Michael Pomedli, Living with Animals, p. 207. ^
¹7 Source: Irving Hallowell, Ojibwa Ontology (Nagualli Blogspot). ^
Paintings and jewelry shown, from top to bottom:
Zhaawano Giizhik: Wiidigendiwin (The Wedding) (2026)
Zhaawano Giizhik : Animikii Gekek Aadizookaan (Sacred Story of the Thunder Hawk), bolo tie of sterling silver set with turquoise and red coral. The bolo tie is not available for purchase
Zhaawano Giizhik : Ancestors at the Roots of the Great Anishinaabe Language Tree (2025)
Zhaawano Giizhik: Gibwanasii miinawaa Zhaashaawanibiisi Bimisewin (Winter Hawk and the Flight of the Swallow) (2026)
Zhaawano Giizhik: Wayaabid (The Seer) (2026)
Zhaawano Giizhik: Gibwanasii miinawaa Zhaashaawanibiisi Bimisewin (Winter Hawk and the Flight of the Swallow) (2026
Zhaawano Giizhik: Zhaawano-giizhigong onji Wiingashkoo’iin (The Sweetgrass Basket from the Southern Sky) (2026)
Zhaawano Giizhik: Anishinaabe Ginebig-mashkikikwinini (Ojibwe Snake Medicine Man) (2026)
Zhaawano Giizhik: Animikiig Nishkaadiziwin (Wrath of the Thunderers) (2026)
Zhaawano Giizhik: Gibwanasii Naniinawitaagoziwin (Winter Hawk's Lament) (2026)
Zhaawano Giizhik: Gibwanasii Bawaajigewin (Winter Hawk's Dream) (2026)
Zhaawano Giizhik: Gikinawaajichigan (The Sign) (2026)
Zhaawano Giizhik: Amik Nitaagewin (The Beaver Kill) (2026)
Zhaawano Giizhik: Mide-wajiw Gezhaadiged (The Guardian of the Medicine Lodge Mountain) (2026)
Zhaawano Giizhik: Misaabe Ginebigo-waazhing (The Spirit of the Serpent Cage)
Zhaawano Giizhik: Agidiwaawiyegamish (On Top of the World) (2026)
Zhaawano Giizhik: Waabooz-Gichi-bakobiigwaashkoniwin (Waabooz's Giant Leap) (2026)
Zhaawano Giizhik: Waabooz Miinawaa Mishi-gizhikaandag (Rabbit and the Giant Cedar Tree) (2026)
Zhaawano Giizhik: Bagonegiizhig (The Sky Portal) (2026)
Zhaawano Giizhik: Animikii Binesi, sterling silver bolo tie set with stones and coral. The bolo tie is not available for purchase
Zhaawano Giizhik: Naazikodaadiwin (The Reunion) (2026)
Zhaawano Giizhik: Ginebig Biitoobiig (The Snake Pool) (2026)
Zhaawano Giizhik: Gichi-miigaadiwin (The Great Battle) (2026)
Zhaawano Giizhik: Maawanji'idiwin Animikiigamig (The Thunder Lodge Meeting)
Zhaawano Giizhik: Binesi miinawaa Mishi-name-ginebig (Thunderbird and the Great Sturgeon Snake) (2026)
Zhaawano Giizhik: Nandawenjigewin (The Hunt) (2026)
Zhaawano Giizhik: Animikiikaa Akiko-wiikwedong ("Thunderstorm at Kettle Stone Bay") (2026)
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