Reflections of the Great Lakes, part 12: The Lake Remembers
Updated: 5 days ago
Namebine-giizis/Zaagibagaa-giizis (Suckerfishing Moon/Budding Moon), May 12, 2020
Updated: October 18, 2026
Inaabin zaaga’igan gawaakamig.
Gaawiin gii-waabandanziin
gimazinaatebiigishinowin.
Giiwaabandaan
igiwe aazha gaapime ayaawaad.
(“Look into the clear lake.
The image you see in the water is not yours.
What you see
Is the reflection of those who came before you.”)¹
Boozhoo, aaniin, biindigen!
Welcome to part 12 of my blog series "Reflections of the Great Lakes."
This series features my jewelry and artworks, occasionally accompanied by paintings from both myself and fellow artists.
These stories honor the spirit, captivating beauty, and majesty of GICHIGAMIIN, the Great Lakes of Turtle Island (North America). They thematically link the displayed jewelry and artwork with the Seven Sacred teachings of the Ojibwe Anishinaabeg People, who have lived along the Lakes' shores for generations.
Today's narrative intertwines two touching poems by Simone McLeod (celebrating the spirit of the trees), a gold and silver ring set I designed and handcrafted titled "Earth Blood," a sacred Anishinaabe story about the origin of maple syrup—accompanied by illustrations from Simone and two other Anishinaabe painters, the late Carl Ray and the late Cecil Youngfox, along with a pen-and-ink drawing and two of my own paintings.
~~THE SPIRIT OF THE TREES ~~
I remember hearing a saying—I think it was by Ahniyvwiya (Cherokee) writer Craig Strete—that really stuck with me. It went something like, “If you want to know the past, talk to the trees.” I was just a teenager when I heard it, but it made me realize that trees are living beings, just like humans, tiny ants, mighty eagles, rocks, stars, mountains, rivers, and lakes. Even the fog that rolls over the lake after sunrise is bimaadizid–a living thing.
A tree in all its beauty grows strong roots
Safe, deep within mother earth.
What happens around it
May leave gnarly scars on the outside.
But still the tree grows tall and strong
Performing insurmountable tasks
In its lifetime.
Today I give thanks to the spirit of the trees
In my life.²
As I got older, I really dove into my Native ancestors' ancient worldview. I did this by participating in ceremonies, reading books, chatting with smart Elders, and exploring my own subconscious or "spirit memory." That's how I discovered that Anishinaabe metaphysics looks at all the different phenomena, forms, and forces of nature around us not just rationally, but especially in a spiritual and cosmological way. In the Native spiritual worldview, there's a deep respect for all entities in the cosmos, even those far from humans. All life forms are seen as connected "persons" or "relatives" with their own consciousness, rationale, and will. And if I can add my own touch here—though this is just my imagination—they might even have the power of dreaming too.
It doesn't take much imagination to see that all living things have memory too—or minjimendamowin, as it's known in Anishinaabemowin, the Ojibwe language. This applies to trees and water alike, since trees carry water, or sap, from their roots to their leaves. For instance, the sap of a maple tree is called ininaatigwaaboo in our language, which can mean "sap of the natural tree" or "sap of the man tree." It's easy to imagine that since trees and water often outlive us humans and everything else on Earth, they have stories to tell about the past, long before we humans came into the picture.
Ininaatigwaaboo:
<<inin(i)->>: true; real; natural; ordinary; fine; right (straight); male
<<-aatigw>>: (deciduous) tree; stick
<<waaboo>>: water; sapThat's why, when we talk with the trees, the waters, and all the other natural wonders we come across in nature, dreams, or visions, we call them with respect using the titles Nimishoo for "My Grandfather" and Nooko for "My Grandmother."
SPIRIT OF THE BIRCH TREE
I touch you
You feel me
My eyes closed
Your spirit opens
Touching me
I lay my hands
On your skin Birch tree
You offer Yourself
Selflessly My records
My history Is your gift
To my people Countless moons
You shared much Your roots
Deep within me Birch tree ³
~~ THE SYMBOLISM OF THE RINGS ~~
This modern, trendy designer ring set made of 14K palladium white and red gold and sterling silver was crafted by hand using the overlay technique. I call it Aki Miskwi (Earth Blood). The name and the sleek design of these rings, which have a comfort fit—meaning the bands have rounded inside edges for extra comfort—are an artistic nod to an old teaching from the Midewiwin, the ancient Lodge of Wisdom and Knowledge seekers of the Anishinaabe Peoples. This teaching, which we'll dive into more below, is often called manidoo-minjimendamowin, or “blood memory” (literally: ”spirit memory").
The flowing, oxidized wave in the ring design symbolizes water, seen as the life-giving blood of Mother Earth. It's a visual representation of the ancient belief that water, carrying the DNA and countless memories of past beings, has the ability to adapt to the present and future. It does this in a sacred and continuous transition.
~~ THE SACRED TALE ABOUT HOW THE MAPLE TREE SAP CAME TO THE PEOPLE ~~
Ahaaw, ningad aadizooke bezhig miinawaa... How about we dive into a sacred tale? It's a story about how maple sugar-making got started in the area we now call Minisooding (present-day Minnesota).
Back when the world was still pretty new, GICHI-MANIDOO, the Great Mystery, decided to help the Anishinaabeg because they were starving. One day, a guy was standing by the lake, just staring out, when he heard a voice behind him. It was the spirit of Aninaatig (the Man Tree), telling him that the Great Mystery felt bad for the hungry Anishinaabeg and that from now on, the trees would share their stories and nutritious sap. The voice gave the guy instructions on how to tap the trees. The maple trees were full of thick, sweet syrup that easily dripped out when a branch was broken, and the Anishinaabeg realized they wouldn't have to go hungry after the tough winters.
One day, Wenabozho, the supernatural hero and friend of the People, decided to visit the Anishinaabeg, but no one was in the village. No one was hunting, fishing, or working in the fields. He finally found them in a forest of man-trees, just lying around, catching syrup in their open mouths from the dripping maples. Wenabozho thought that after all the struggles they'd been through, life had gotten too easy for his People; they'd all get lazy and out of shape because they didn't have to work anymore.
So Wenabozho made a basket out of birch bark, filled it with water, climbed to the top of the man trees, and poured the water down their trunks. Suddenly, the thick syrup turned thin and watery, just a little sweet. From now on, Wenabozho said, the Anishinaabeg would have to work for their syrup by collecting it in big amounts in a birch basket like his, and then boil off the water by heating the sap with hot stones. This way, people would really appreciate their hard-earned syrup. But, and here's the catch: Wenabozho made it so that maples only produced sap during certain times of the year, at the end of winter, so the Anishinaabeg would spend the rest of the year working in the fields, hunting, and fishing. And that's how it's been ever since..."
~~ WHAT DOES NIBI (WATER) MEAN TO THE ANISHINAABEG PEOPLES? ~~
The Anishinaabeg, especially those living near the shores of gichigamiin, the big freshwater lakes, have always been closely connected to nibi, the water. There's a story among our storytellers that says humans came from fish (specifically, from fish scales) that live in the salty waters of wiisagiwi-gichigami, the Great Atlantic Sea.
Another tradition talks about the rise among the Waabanakiig – as the Anishinaabeg called themselves when they still lived in the Atlantic Dawn Land – of six midemiigis-gaa-niigaani-gikendangig from the Ocean. These Mystery Beings, who showed up as cowry shells, introduced to the Waabanakiig the spiritual idea of Niizhwaaswi Gagiikwewinan (Seven Sacred Teachings) and a kinship system based on doodemag (clans or totems). These teachings, or laws, became the base of Midewiwin spiritual practice among the Anishinaabeg Peoples.
Then, many strings of lives later – probably about six or seven hundred years ago – there was another legendary emergence, this time of five Prophets who came from the waves of Mishigami, or Lake Michigan. The teachings from these mysterious sea beings led to a new odoodem framework, and eventually to a historic political alliance – formed by three big Anishinaabe bands: the Ojibweg, the Odaawaag, and the Bodéwadmik, – which still plays a vital role in our society and lives today.
"The Nibi (Water) Walks are Indigenous-led, extended ceremonies to pray for the water. Every step is taken in prayer and gratitude for water, our life giving force.
We walk for the water, and as we heal the water we heal all of life. We are not a protest. We are a prayer for the water."
Principle of the Nibi Walks
To us, nibi is like a living system, kind of like a tree, a plant, or even the human body. It's similar to any circulatory system that keeps the body healthy and thriving. The Anishinaabe people living around the Great Lakes have always known about the rivers flowing underground. These hidden waterways are like the veins of OMIZAKAMIGOKWE, or OGASHINAN (Everywhere-on-Earth-Woman, or Mother Earth).
As she moves through rivers, lakes, and streams, nibi makes its way through underground paths or sometimes gushes out as artesian wells. Nibi is seen as the lifeblood of Grandmother Earth, purifying and nourishing her. It's important to realize that since nibi is life-giving and women have the gift of life, it's considered the responsibility of ikwewag, our women. They understand that the waters of the Great Lakes need to be protected and kept pure for all life now and in the future.
~~ KETTLE DRUMS, THUNDERBIRDS, UNDERWATER SPIRITS, AND THE SACRED COPPER ~~
Water, or Nibi, since it is such a vital life force, it has always been a big part of our spiritual traditions and ceremonies. It's often linked to Thunderbirds and trees, or sometimes both. Since you can't really talk about Thunderbirds without mentioning their forever rivals, the underwater spirits, who are connected to copper—something our women have used for ages to carry the sacred lake water—you can see just how deeply water impacts our daily and ceremonial lives. It's a unifying force that flows through everything, nurturing our well-being, stories, dreams, and visions.
The mitigwakik (which means "wooden vessel"), or the Midewiwin water drum, is a drum made from a hollowed-out basswood log. Before playing, they pour a bit of water inside, stretch a wet, well-tanned deer hide over it, and secure it with a willow hoop. These water drums, also known as Grandfather Drums, are traditionally used by high-ranking Midewiwin members and are decorated based on the owner's clan or rank. You can hear them from far away. Mitigwakikoon are seen as living beings, aadizookaanag (grandfathers of the nonhuman kind), and they play a big role in the Midewiwin hierarchy. According to Midewiwin belief, the sound of the Grandfather water drum "makes the sky brighten up and the water calm for the person carrying the drum."
Animikiig Binesiwag, or the Thunderbirds, are like the mystical cousins of eagles and hawks, and they're closely linked to water in many ways. They're known for helping the Anishinaabeg by chasing away the ominous underwater manidoog (spirits) that lurk the lakes during spring and summer. Thunderbirds and the misi-ginebigoog, or Sea Serpents, are rivals; there are lots of stories about Thunderbirds feeding on the great horned Sea Serpent. Their battles often lead to wild waters and fierce storms.
On Manitoulin Island, there's a unique drum called the Bineshii Dewe’igan, or Thunderbird Drum. The design of this drum and the songs and rituals that come with it are shown to its owner by a Thunderbird Spirit, who teaches them how to make and use it, and what design to paint on it. The colors of the Thunderbird designs, representing manidoo animikii bineshi miikana, or the Spirit Road of the Thunderbird, usually show some of the important tasks the Thunder Grandfathers did when they brought rain to the earth to keep life going, like cleaning the earth, lakes, and rivers, and giving water to plants and trees when they return each spring with the migrating birds. The sound of these drums, mimicking thunder rolling across the sky, reminds the Anishinaabeg that the Thunder Grandfathers connect the sky's birds, the earth's plants, the lakes and rivers, and the creatures under the lake surfaces.
This is why Thunderbird designs are often seen on drums, and since their power comes straight from these bird Grandfathers, both the water drum and the Thunderbirds are deeply respected. The design, colors, and sound of the drum remind us that as long as we remember the Thunder Grandfathers, they'll always watch over our People..⁵
Zhoomaanikiwaabik, or ozaawaabikoo-zhooniya ("brown silver") as the Ojibweg from Wisconsin and Minnesota call it, is the Anishinaabeg name for copper. This metal is super sacred because it’s tied to water and is seen as a special gift from the water spirits living beneath the lakes. For over six thousand years, people have been mining this "brown treasure" on islands in Gichigami—what we call Lake Superior. For at least two hundred years, our community has linked copper to the mighty Mishi-bizhiw (the Horned Underwater Lynx), and also to the Binesiwag (Thunderbirds), who are known rivals of the underwater creatures. Even today, Midewiwin practitioners use miskwaabikoon (pieces of copper) in their ceremonies. In the past, Medicine People would often visit the copper deposits in Gichigami by canoe to dream and have visions.
This photo, snapped by Simone Mcleod in the summer of 2015, shows Mishibikwadinaang (now called Michipicoten Bay), which is in the northeastern corner of Gichigami. You can see me sitting up high on the black volcanic rocks jutting out into the water, thinking about all the stories I've heard about Mishibizhiw, the Great Underwater Lynx. It's said that he guards the huge amounts of copper and silver in Gichigami.
Back in the 17th century, when European missionaries showed up, it became highly taboo and forbidden for outsiders to take the sacred metal from the area. It was even worse to grab copper from Mishibizhiw's place, Michipicoten Island; that was like stealing from Mishibizhiw himself. While traveling along the northern shores of Gichigami, I felt Mishibizhiw everywhere—especially around the Michipicoten and Thunder Bay areas—and I started to see how deeply our history, beliefs, ceremonies, stories, and songs are tied to these vast waters. That's when the story I'm sharing with you today started to take shape in my mind and heart.
"Water has to live, it can hear, it can sense what we’re saying, it can really, really, speak to us. Some songs come to us through the water. We have to understand that water is very precious…If we discontinue our negligence, we can change things around. That’s why I am really embodying the (Midewiwin) prophecy." - The late grandmother Josephine Mandamin ⁴
~~ THE DNA OF WATER ~~
Back in 2009, Luc Montagnier, the French virologist who received the Nobel Prize in Physiology or Medicine in 2008 for discovering HIV, surprised a lot of Western scientists. He claimed that DNA gives off weak electromagnetic waves that can change the structure of water, even when it's super diluted. Montagnier sees himself as a follower of Jacques Benveniste, a French scientist who stirred up controversy back in 1988 by saying that water can "remember" substances even when they're super diluted. This whole "water memory" thing doesn’t fit with the usual scientific views on physical chemistry and isn't accepted by the scientific community, but fans of homeopathy love it.
I'm not a homeopath, but when I came across Montagnier's discovery, I thought, “Hoowah! This totally backs up my belief in nibi-minjimendamowin, or Water Memory!”
If that's the case, I wonder if Gichigamiin—what we call the North American Great Lakes—might actually be like gikendaasowin-gichi-ataasoowigamigoon, or giant storage rooms of knowledge. Dibishkoo mide-wiigwaasi-makakiidog iidog? Kind of like those birchbark scroll boxes that hold mnemonic info, passed down by the Midewiwin—the Lodge of healers and wisdom keepers?
I wouldn't be surprised at all.
Geget, water isn't just about keeping us alive—it actually holds and passes on memories that stick around forever, even when it's super diluted. The lakes that hold this water are like living entities, teaching us stories, knowledge, and wisdom that have been passed down through generations. We've forgotten a lot of this, so it's really important to reconnect with and relearn this ancient wisdom.
Ahaaw sa, here's the plan: head over to the lake, and don't forget the asemaa (tobacco). We just need to sit still by the water, show our respect, and lay down the tobacco. Let's close our eyes, clear our heads, and picture the water flowing through us, cleansing our spirits. Let's become like water—formless and shapeless. Then, let's have a chat with the water. Listen to it. It'll talk back. We can learn a lot from it.
Miigwech bezindawiyeg, thanks all for listening.
“Collecting consciousness is not easy to explain. But when we are walking with the water, we are also collecting thoughts with that water. And in the collecting of thoughts, we are also collecting consciousness of people’s minds. The minds, hopefully, will be of one, sometime… You have to walk with a pail as if you are walking with a water stream. It's very important to keep the water moving because you've made that promise to keep it moving while you are walking.”
- The late grandmother, Mother Earth Water Walker, Josephine Mandamin ⁴
FOOTNOTES:
¹ Phrase taken from Reflections of the Great Lakes, part 3.
² Poem by Simone McLeod © Simone McLeod 2014
³ Poem by Simone McLeod ©Simone McLeod 2014
⁴ To read more about Grandmother Josephine Mandamin and the Mother Earth Water Walkers, see: Reflections of the Great Lakes, part 1.
THE LINKS:
This series continues to be a powerful tribute to the spirit of GICHIGAMIIN and the ancestral wisdom woven into every piece of art and jewelry. At YourAsteria, we deeply admire how storytelling and craftsmanship come together—especially in sacred designs like “Earth Blood.” Our gold promise rings are also created with intention, honoring personal journeys and quiet commitments. For those wondering promise rings what finger does it go on, it’s often worn on the ring finger or index—where meaning meets tradition in a way that feels right to the wearer.