Reawakening of the Medicine People, part 7: A Tribute to Jessie Cree
- zhaawano
- 2 hours ago
- 4 min read
Ode’imini-giizis (Strawberry Moon)—July 26, 2026
This painting, titled Animikiigamig (The Thunder Lodge) is a tribute to my friend, the late Mikinaakwajiwing (Turtle Mountain) elder Jessie Cree, who has recently been reunited with his descendants and ancestors. I will deeply miss him, our long conversations about language and ceremony, and his unique sense of humor.
Jessie, who was a direct descendant of Ase-anse (Enses; Little Shell) and Miscomukquah (Miskomakwa: Red Bear), possesses deep knowledge grounded in the traditional customs and language of his People.
Throughout the years, Jessie and I had many conversations about language and ceremony, where he shared a vast amount of knowledge with me. I can't even count how many paintings and stories his teachings inspired. We also started a language project focused on learning to speak Anishinaabe (Ojibwe) by connecting with the heart instead of the mind, prioritizing sounds over grammar.
He and I shared the belief that English grammar and syntax, with their rigid word order and Western perspective, diminish the essence of our beautiful and dynamic language. Our project (Jessie left behind a unique, handwritten Anishinaabemowin sound table, which showcases the intricate and rich nature of the Ojibwe language, highlighting its (at least144) unique sounds) challenges the many entrenched patterns of thought and concepts imposed on our language by European colonizers. Therefore, we advocated for a more holistic and comprehensive learning approach centered on sounds rather than strict grammatical rules, recognizing that complete sounds and a more flexible arrangement of words or sentences can awaken an awareness of the spiritual essence inherent in the traditional language. This is why we aimed to demonstrate that becoming familiar with the ancient sounds—the way our ancestors articulated them—awakens a blood memory and provides a sense of being grounded in life. We wanted to express that applying this auditory learning approach to daily life genuinely feels like returning home.
The Nisidotam language project ignited something within Jessie. It rejuvenated him, becoming his lifeline. For me, it was the start of an inspiring journey that made a lasting impression on me. I will never forget his voice.
I cherish every part of Jessie's stories and wisdom, keeping it in my medicine pouch, and I will carry it with me—and share when appropriate or necessary— throughout my life.
Believing that Jessie will come back to earth as a Thunder Grandfather, I want to share a particular lesson he taught me a few moons ago.
Jessie was involved with several lodges with ancient Anishinaabe origins, sometimes as a member and at other times as a leader. In these roles, he used his spiritual abilities to support community healing and tackle difficult or burdensome situations. His exceptional gift, which often weighed heavily on him, originated from a past nearly erased by ages of Christianization and modernization, along with the intergenerational trauma they brought. This made him one of the few remaining Old Ones. He was truly one of the last Medicine People.
From an early age, Jessie took on various roles, including being a respected jesakid (shaking tent seer) and wiindigookaan (a member of the Winter Cannibal Lodge, including Jiibay-wigaan, the Ghost Ritual Lodge). Additionally, he was associated with the Animikiigamig—the Thunder Lodge.
In the Ojibwe Thunder Lodge on the western plains, where Jessie lived, the onset of spring and the winter solstice are intricately linked. This particular Animikiigamig tradition, which inspired my painting, acknowledges four animikiig (Thunders). The eldest, known as the Waabishki-animikiig (White Thunders)—illustrated on the left—bring snow and ice, while the youngest, the Ziigwan Animikiig (Spring Thunders)—positioned opposite the White Thunders—usher in the spring rains. When the Thunders proclaim the arrival of spring during winter, makoonsag (baby bears) are born. The Thunders rouse the makwag (bears) and bestow thunder names upon the Anishinaabeg. In winter, the Thunders allow rain to melt the ice and snow, symbolizing Mother Earth's awakening.
As the winter solstice approaches, Jessie mentioned that the Thunder people of Animikiigamig start preparing tobacco offerings. These offerings are intended for the Thunderbird anticipated at the summer solstice. Four lodge members, representing the four Thunders, place the asemaa in a white cloth symbolizing winter. During the Thirsty Dance (Sun Dance) at the summer solstice, this tobacco offering is used in the first pipe to offer the Thunders a smoke. The same four individuals smoke the first pipeful of tobacco—the first plant of Creation—as a sign of gratitude to the first Thunderbird that brings rain. This tobacco bundle is stored in a bison skull until it is opened at the summer solstice.
These activities, including feasting, offering spirit dishes, storytelling, and preparing asemaa for the Thunder Grandfathers, take place around akiinaaniwan (winter solstice), regarded as the annual start of the lunar calendar.
As I mentioned, I will deeply miss Jessie. However, I find solace in the thought that he won't leave a void. The belief that he will return to the earth as animikii omishoomisimaa, a Thunder Grandfather, sharing his knowledge with us, makes me smile.
Bamaapii - Until we meet again, Jessie.
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