Teachings of the Eagle Feather, part 27: Spirit of Thunder Mountain
- zhaawano
- Jan 12, 2021
- 24 min read
Updated: Mar 30
Updated: Onaabani-giizis (Snowcrust Moon), March 17, 2026
Boozhoo indinawemaaganidog, gidinimikoo miinawaa. Biindigen miinawaa nindaadizooke wigamigong; enji-zaagi'iding miinawaa gikendaasong. Ningad-aawechige noongom giizhigad!
Hello my relatives, I greet you in a good way. Welcome once again to my Storytelling Lodge where love and learning abound. Today, let's share a teaching story!
Today's teaching, which is already part 27 in the series Teachings of the Eagle Feather, focuses on five new sets of gold storytelling rings that I designed and were handcrafted in my jeweler's studio. Additionally, it includes several images of artwork by various Anishinaabe artists (Minowewegebon/Kevin Belmore, the late ᐅᓵᐚᐱᐦᑯᐱᓀᐦᓯ (Miskwaabik Animikii/Norval Morrisseau), the late Carl Ray, and the late Randy Trudeau), along with a line drawing created by me.
The ring sets, though varied in style and design, share a common theme: the powerful medicine of the Eagle/Thunderbird. According to Anishinaabe tradition, this can be found atop Mount McKay/Thunder Mountain. This flat-topped hill with steep cliffs overlooks Thunder Bay in Ontario, and I have climbed it twice. According to a local Ojibwe legend, it is the winter home of the Thunderbirds. All five sets are storytelling rings crafted in the finest aadizookewin izhitwaawin (storytelling tradition) of the Ojibwe Anishinaabeg from the Great Lakes area of Turtle Island.
THE TRADITION OF STORYTELLING
It is believed that from the first snowfall to the first clap of thunder, our Elders share history, traditions, and life lessons with the younger generations through aadizookewin, or storytelling. For us, the aadizookaanan, or sacred narratives, rich with allegories and imagery, along with the gikinaamaagewinan (messages) they convey, create profound connections to our identity as Anishinaabeg. They remind us of how we, both individually and collectively, relate to aki (the world), to bimaadiziwin (everyday life), and to gimanidookewininaanin (our ceremonies).
THUNDER MOUNTAIN
Let me begin by sharing my personal encounter with a bear atop Thunder Mountain. In Miin-giizis (the Berry Moon/July) of 2015, I spent a week in Animikii-wiikwedong (Thunder Bay, Ontario) with my then life-companion Simone McLeod, who was my travel partner for an unforgettable 5-week journey along the northern shores of Gichigamiin, the Great Lakes. On our final night in Thunder Bay, we met with our late artist friend Moses Amik, and I recounted to him an experience I had a few days earlier on top of the nearby Thunder Mountain (known as Mount McKay by Euro-Canadians).
I shared with Moses how, while standing atop Animikii-wajiw, also known as Thunder Mountain, in search of the Thunderbird nests from the tales I had heard, I unexpectedly encountered makade noozhek (a black female bear). She emerged from a bush and, standing on her hind legs, appeared just as surprised to see me as I was amazed by her sudden presence. (Later, an Ojibwe woman from the nearby reserve informed me that during summer, bears go up the mountain with their cubs to forage for berries.) The next day, Simone and I revisited the spot where I had seen the bear. After we prayed to makwa's spirit, tied ribbons and cloth to the bushes, and hung tobacco ties in a tree, Simone found a wide, shallow crater nearby, concealed by low shrubs and ferns. It was easy to envision snake bones and Thunderbird egg scales scattered around! Could this be one of the nests mentioned in the sacred stories? I asked Moses, who was living in Thunder Bay at the time and whom I knew to be a spiritual person, if he was familiar with the story of the Thunderbird nests of stone and how often he had gone up there for ceremonies. He smiled and said, enh, he knew the stories of the Thunderbird nests, but gaawiin, he had never climbed the mountain to pray, fast, or leave his tobacco ties and ribbons and cloth there. Us Indians know it's a heck of a climb you see, heh heh!… Anyway, it marked the beginning of a long night filled with laughter and storytelling that I will never forget and that has inspired me to write several stories like the one you're reading now…
Moozhag imaa animikiig gii-noondaagoziwag, pane aanakwad gii-ayaamagad ogidajiw; mii dash gaa-onji-gotamowaad, ingiw Anishinaabeg ...
"All the while at that place could be heard the sound of the Thunderers, continually was there a cloud on top of the mountain; and that was the reason why the Anishinaabeg were afraid of the place ..."You might wonder, "Is there just one Thunder Mountain or Hill in the expansive region known as Anishinaabewaki (Anishinaabe territory)?" The answer is no—Animikii-wajiw in Ontario is not the sole location that, according to our traditions, is home to Animikii Binesiwag (Thunderbirds).
What other thunder mountains exist besides the one at Thunder Bay? Let's see... The Anishinaabeg of Michigan's southern peninsula mention a high rock on Thunder Bay Islan at present-day Alpena, which is also believed to be inhabited by the Thunderbirds. In the northern region of Wazhashkoons (now known as Wisconsin State), the Mamaceqtaw (Menominee) tell tales of Thunderbirds dwelling on a great mountain that floats in the sky, and the state's Thunder Mountain is also said to be a nesting site for Thunderbirds. Additionally, there are stories about a mountain calledDevils Nest in what is now North Dakota, where – according to a local Ojibwe tradition – a Thunderbird constructed a nest using sticks and brush.
THUNDER MEDICINE
These storytelling ring sets, crafted by hand in my signature minimalistic graphic overlay style, are made with white gold for the exteriors and sterling silver for the interiors. Both rings showcase abstract, highly stylized feathers of Animikii-binesi, or Thunderbird. The rings serve as my personal tribute to the Winged Thunderbird Grandfathers, who descend from the mountain in spring to watch over all life on Aki, our mother the earth.
The red gold, flame-like feather designs represent the Sacred, Healing Medicine of Animkiig, the Thunder Grandfathers residing in the four corners of the Universe. They embody the awe-inspiring, powerful electrical forces they unleash across the sky and earth as they pursue the serpents of the underworld. However, their mission is not solely one of wrath! According to tradition, in springtime, the sacred Thunder Medicine, accompanied by fertility-bringing rain, is delivered on the mighty wings of the Thunderbirds as a blessing to the parched earth and a gift to the needy Anishinaabeg.
Despite minor variations in design and material choice, the ring sets share three common features: a geometric, symmetrical design, the incorporation of precious stones, and the theme of today's story, the Thunderbirds and the Mountain.
The two-tone white gold rings, each adorned with one or two precious stones, feature abstract, geometric designs applied to them. The matte finish of these designs subtly contrasts with the highly polished ring shanks made of palladium white and red gold. These applique patterns were inspired by the wings of a Thunderbird.
When viewed upside down, the rings' appliqued (and in the case of the top-center ring set, cut-out) wing designs resemble stylized mountains. This artistic choice references the Thunderbirds nesting on the volcanic table mountain, which is the main focus of today's story. Thus, the wings of the Thunder and the mountain home of the Thunderbirds merge and interact within the same design. The sparkling fire of the carré-cut diamonds or blue sapphires, set at the center of the wings/mountains designs, represents the powerful medicine and the awe-inspiring, tremendous electrical forces of Animikiig, the Thunder Beings of the Sky. These sets are my personal tribute to the Thunderbird Grandfathers, who descend from the atmosphere in springtime to watch over all life on Aki, our mother earth.
The rings function as storytelling instruments and are not for sale.
THE ROUNDED EARTH
Waawiyekamig, the "Rounded Earth" as envisioned by the Anishinaabeg, consists of three layers teeming with countless manidoog, or mysteries (spirits). These are mystical forces and sources of sacred power that infuse and animate all naturally created things on earth. The layers are interconnected by a vertical "axis mundi," a giizhikaandag (northern white cedar) or "tree of life," which has its roots in the underworld and its top extending into the upper reaches of the sky vault.
The first layer of the cosmos (see the image above) is known as Anaamakamig, the underworld. This realm beneath the rivers, lakes, and seas is home to a multitude of manidoog (spirits) and aadizookaanag (spirit grandfathers and shape shifters). Both manidoo and aadizookaan are symbolized by fish and the fish spirits (gigoonhyag), including Makadeshigan and Nibiinaabekwe/Nibiinaabe, who are the Spirit of the Underworld and the Mermaid/Merman, respectively, as well as Mishi-ginebig and Mishi-bizhiw, the Horned Snake and the Horned Lynx, respectively. Mishiikenh, the mud turtle, is regarded as a grandfather and spirit messenger, serving as a crucial intermediary between the lakes, rivers, and their underworlds.
The second layer of the cosmos is Agidakamig, the middle world, known as the earth’s surface or Mikinaakominis (Turtle Island), which is home to numerous corporeal and incorporeal beings. In the image above, it is depicted by anishinaabeg (humans), mitigoog (trees), and makwag (bears). Makwa Manidoo, the Bear Spirit who guards the third door of the Midewiwin lodge, is a wise teacher and an aadizookaan (spirit grandfather) who grants access to the spirits residing in the middle world.
The third layer of the cosmos is Giizhigong, the Sky World, encompassing all its beings, both physical and spiritual. These beings are represented in the image by giizis the sun (symbolizing Gitchi-manidoo, the Great Mystery), anangoog the stars, dibik-giizis the moon, gimiwan, and animikiiwaanakwadoon (rain and thunderclouds, respectively, representing the universe's physical orders), as well as by bineshiwag (birds of prey with talons). There is a natural connection between the birds of the sky world and the plants of the middle world, along with a spiritual bond between the birds and the cosmic physical orders like the sun, moon, earth, stars, thunders, lightning, rain, wind, fires, and more. This unique union with nature allows birds to perceive changes in the world, the shifting of seasons, and future events or conditions.
GINIW THE WAR EAGLE
Gimishoomisinaan Giniw, the Golden (or War) Eagle Grandfather with the black head, is among the taloned bird species in the natural world that represent the supernatural powers of the Thunder Grandfathers. He is acknowledged as the guardian of Ziigwan, the Spring Grandfather who also dwells in the East, and as the protector of all women, particularly those starting anew. Giniw is regarded as the counterpart to the mighty Migizi (bald eagle). Wiindigookaanan, or Contraries – a distinctive group of individuals who have gained some of the medicine, or power, of the animikiig, the Thunder Grandfathers – see Giniw as their ogimaa (chief). Giniwag are known to perch on trees that have been struck by lightning.
The Anishinaabe Elders impart that possessing an eagle feather is a sacred obligation, carrying substantial responsibilities, since the feather's power is thought to come from the Thunderbirds. An individual considered deserving of an eagle feather must understand that they are recognized by the Thunder Grandfathers as capable of handling their potent spiritual energies. Therefore, receiving a feather from a golden eagle or a bald eagle is one of the greatest honors, as it represents acknowledgment of achievements and noteworthy actions.
Birds with large talons, such as the giniwag, are believed to nest on high cliffs, especially those near waterways. Our ancestors thought that the prominent white streaks on certain rocks and cliff walls were bird droppings, indicating the nesting sites of the Thunderbirds. It is believed that significant concentrations of ashkaakamigokwe mashkawiziiwinan, or mother earth's energies, are located atop these high rock cliffs. The binesiwag nesting there were thought to distribute these sacred energies into wendaanimag noodinoon, the four winds (cardinal points), with which they had a special connection.
This is why, for the Anishinaabeg and Ininewak Peoples, the Animikii Binesiwag are seen as mizhinaweg (messengers) that facilitate the sacred energies of aki between nimaamaa-aki (the earth) and ishpiming (the sky). They are viewed as essential connections between the spiritual and physical realms. For this reason, our ancestors always offered asemaa (the sacred tobacco) at locations where the Thunderbirds were thought to reside or when a storm was imminent.
SUPERNATURAL TEACHERS AND MAKERS OF STORIES
In traditional beliefs, Binesiwag, the Thunderbirds, were brought into existence by Wenabozho, a semi-spirit figure pivotal in Anishinaabe creation tales, to battle underwater beings and shield humans from potentially dangerous spirits. While Thunderbirds are associated with birds of prey such as eagles and hawks, they are also said to appear alongside other migrating birds as winter concludes. By the time the leaves fall, it is believed they return to their nests on top of table mountains to rest until spring arrives.
Known as "spirits of the sky realm," Thunderbirds are considered the most pervasive and powerful entities among the aadizookaanag – Spirit Grandfathers, Supernatural Makers of Stories – who protect the four cardinal directions of the Universe. They are linked with summer, a season when storms roll over the Great Lakes, representing heat, the sun, the south, and the red color that symbolizes this cardinal point. The thunder resounding from all sides of the lakes, surrounded by dense forests and bordered by rocks, unmistakably signifies their powerful presence. In early spring, they leave their homes on high cliffs and mountain peaks in the west, descending to Earth in various forms and sizes – as winged beings or sometimes in human form – to visit the Anishinaabeg and drive away the (potentially malevolent) underground spirits from the Earth and the waters of lakes and rivers. They oversee the warm weather, ensuring the warm seasons on Earth, and migrate with the birds that appear in spring and disappear in the fall. Their thunderclaps herald the presence of powerful manidoog or Spirit Beings, and their lightning arrows carry potent Medicine.
The Thunderbird Grandfathers, who have a strong and beneficial relationship with humans, are said to possess the ability to see into the hearts of people, discerning their skills, talents, and desires, and imparting knowledge and foresight. This recalls a distant time when the Anishinaabeg wandered aimlessly on Aki (Earth), feeling disheartened and disorganized, teetering on the edge of extinction. It was then that Grandfather Binesi was sent to Earth to help the People find their place in the world, making them aware of the skills and talents necessary for developing self-worth and surviving in a harsh and hostile environment. Thunderbird also taught the Anishinaabeg to organize themselves into doodemag (clans), thus laying the foundation for a strong society.
SKY BEINGS VERSUS UNDERWATER BEINGS
Before Christian doctrines began to influence the Anishinaabe izhinamowin (worldview), our distant ancestors did not clearly separate the various layers of, as they called it, the Rounded Earth; creatures of the sky, earth, and water, although distinct, were perceived as interconnected and part of a unified cosmic whole. The contemporary-traditional Ojibwe notion of a hierarchy of powers – with Gitchi-manidoo (The Great Spirit) at the top, the four winds beneath, followed by the underwater serpents, and at a level below, our semi-spirit and benefactor Wenabozho –, does not seem to have been included in early izhinamowin.
Under the influence of European dualistic and patriarchal thinking, the traditional Anishinaabe worldview shifted towards a more "vertical" and male-dominant belief system. The relationships among the various beings and creatures of the earth, underworld, sky, and water took on a more dialectical nature. In this revised perspective, the different cosmic realms, though connected by the Tree of Life, became somewhat opposed to each other. This does not imply that the creatures inhabiting these realms are not interrelated; the kinship ties among sky birds, sea creatures, manidoog (spirits), and anishinaabeg (humans) have always existed, with ongoing interaction and reciprocal exchange between them. Making rigid classifications has never been part of Anishinaabe izhinamowin. That has simply never been the Ojibwe way. However, as colonization progressed in the 18th and 19th centuries, the creatures of the earth, water, and sky became separated into specific regions and were almost exclusively depicted as inhabiting their own distinct natural habitats.
In this "modern" traditional perspective, there is a highly tension-filled interaction between sky birds and sea creatures. This cosmological duality contrasts the large taloned birds—symbolizing the ethereal cosmos and embodying paternal masculine strength and courage—with the equally powerful and mystical water beings. Notable examples of this group include mikinaakwag (snapping turtles), ginebigoog (water snakes), and amphibian creatures like omakakiig (toads/frogs), otawagamegwag (salamanders), and Mishi-bizhiwag (supernatural Horned Cats). However, it is the ongoing, relentless hostility between the supernatural Thunderbirds and Mishi-ginebigoog, the Underwater Serpents, that truly reflects and symbolizes the perpetual duality present in nature.
In modern Ojibwe cosmology, another category of animals that symbolically contrasts with the patriarchal realm of raptorial birds includes the naayogaadejig (four-legged earth animals). Foremost among these are the moozoog (moose), waabitiig/omashkoozoog (elk), and bagwaji-bizhikiwag/wiishkiig (plains and wood buffalo); these huntable, meat-providing land animals embody maternal feminine altruism, reproduction, and sustenance. Dreaming of one of these animals is generally believed to bring good medicine. Another significant member of the naayogaadejig that symbolizes values opposed to those of the binesiwag—and also brings auspicious dreams—is the makwa, the bear; due to her compassion toward needy anishinaabeg (human beings) and her willingness to offer her flesh to them, makwa was chosen by our ancestors as the ultimate symbol of nourishment, guardianship, and motherhood.
HORNED UNDERWATER SNAKES
Thunderbirds, which vary in size, have always been regarded as the most powerful among all manidoog and aadizookaanag. They are said to reside in nests made of stone or sticks and brush, filled with serpent bones, located on high mountain peaks shrouded in thick clouds. They migrate with the birds that appear in spring and vanish in the fall. They help the Anishinaabeg by driving away the threatening earth and water manidoog–such as the Mishi-ginebigoog or Serpents of the Lake.
The clashes between Thunderbirds and these horned opponents frequently lead to turbulent waters and fierce storms ...**
THE ORIGIN OF ONAMAN, THE SACRED BEAVER BLOOD
It was believed that Thunderbolts were the weapons used by Thunderbirds to attack and kill the horned reptiles inhabiting the lakes. Occasionally, the lightning bolt would miss its mark, resulting in quartz veins in the rocks from these impacts. If a bolt struck a tree while in stone form, it would circle the tree, leaving a deep mark. It was thought that if you dug between the roots, you could find animikii-asin, the "thunder-stone," which was used in medicine to ward off storms. One aadizookaan (sacred story) tells of a man who, after one of the many battles between Thunderbirds and reptiles, gathered some red material from between the horns of a mishiginebig. He scraped and ground this material to obtain onaman (red ocher), which he used for body painting and medicine.
Another aadizookaan describes the origin of the onaman as stemming from the blood of the giant beaver. Giant amikwag (beavers) inhabited the earth for a long time until the largest and most careless one was attacked by a hungry Thunderbird. The Thunderbird lifted the bleeding beaver into the air, its claws gripping the back of the injured creature. As the Thunderbird flew over the forests, the red blood of the Spirit Beaver dripped onto the ground, soaking into the rocks and sand. This caused the earth to turn red. In these areas, the Anishinaabeg extracted the onaman, which was mixed with bear grease and used to create sacred spirit writings (pictographs) on the rocks and steep cliff walls surrounding the lakes.
THUNDERBIRDS AND THE SEEKING OF LIFE-GUIDING VISIONS
In earlier times, Anishinaabeg weshkiniigijig (young people of both genders) participated in a ritual known as makadekewin, or “Vision Quest.” They were given preparatory guidance for the makadekewin by their grandparents or respected community Elders. The final stage of preparation involved gii'igwishimowin, or spiritual fasting, which usually lasted eight days.
The waaseyaabindamowin, or dream-vision (literally: "being in a state of being light, or clear"), was typically pursued in secluded, mystical locations with a high concentration of spiritual presence. Achieving this state of spiritual enlightenment required isolated fasting and deep contemplation, usually for four days and nights, which ideally offered guidance for life once attained. During times of confusion, stress, or difficulty, the possessor of a waaseyaabindamowin could reflect on the smallest details or the broadest cosmological symbolism of the dream-vision. The waaseyaabindamowin often involved a bawaagan: a guardian spirit appearing as an animal or bird. The subject of the waaseyaabindamowin could be an awe-inspiring entity or phenomenon, such as Fog, Hail, the Northern Lights, Thunder, Lightning, Rainbows, the Morning Star, the bank-dwelling water spirits known as Memegwesiwag, or an Eagle or a Bear, all holding significant cosmological meaning. The subject of the dream-vision would become an alternate symbolic identity and a secret ritual name. ***
The higher the location's altitude and the more powerful the dream's subject, the more spiritually powerful the dreamer would become in later life. A dream-vision of Migizi (Bald Eagle), Giniw (Golden Eagle), Eshkamegwenh (Osprey), and especially a Binesi (Thunderbird), was gichi-mashkawendaagwad (considered extremely powerful). Such a dream-vision could take place in a bird's nest at the top of a tall, limbless zhingobiiwaatig (pine tree) at the edge of a steep cliff. However, these precarious spots, charged with the intense spiritual energy of the raptorial birds inhabiting them, were only for the daring; no humble or timid youth would seek such a dream as they might fall to their death... Lesser visions that required less from the dreamer were never shameful. Nonetheless, there are accounts of bold Anishinaabe teenagers who ventured to rocky areas to build nests of sticks in tall trees; some stayed seven or nine days or as long as needed to achieve a vision. Needless to say, if they received a vision and returned to their community alive, their future would be marked with mishi-animikii-manidookewin (great thunder power)...
SHAPESHIFTERS AND SHAKING TENT SEERS
Traditionally, it is believed that the Thunderbirds arrived on Aki, the earth, at the dawn of time to oversee the quality of life for humans, animals, and plants, wielding supernatural powers beyond the control of the Anishinaabeg. As a result, Thunders became linked to fertility, as well as the formation of clouds and rain.
A specific group of Anishinaabe Mide doctors, known as jaasakiidjig, are a distinct class of healers within the fourth degree of Midewiwin practitioners. These seers, who occasionally employ the Shaking Tent, receive their healing powers from the Thunder Beings and other spirits, notably the snapping turtle and the bear. They utilize these significant powers to treat patients.
While often linked with hawks and eagles, Thunderbirds can also transform into other entities and occasionally take on a human form, typically resembling omishoomisimag (grandfathers of the human class); they were even known to occasionally mate with humans and have offspring…
WHY TREES ARE STRUCK BY LIGHTNING
Several Anishinaabe aadizookanan explain why Thunderbirds strike mitigoog (trees) with lightning. There are two reasons: the connection between Binesiwag/Thunderbirds and the supernatural benefactor Wenabozho (refer to the story "Wenabozho and the Thunderbirds" as detailed below) and their relationship with another group of Sky Beings, specifically zagimenhyag (mosquitoes).
It is believed that zagimenhyag share a close connection with both binesiwag and anishinaabeg. After all, aren't Thunderbirds and humans both sustained by their blood? In fact, some stories even mention that zagimenhyag stay with the binesiwag while nesting on the mountains during winter. According to tradition, when the binesiwag asked their friends, the zagimenhyag, why their stomachs were always full of blood, the zagimenhyag tricked them by saying they got it from mitigoog (trees)! From that day, the Thunderbirds began striking the trees with their lightning. (Other sources say they took revenge on the mosquitoes themselves.) This is why the Anishinaabeg, although zagimenhyag can be quite bothersome during the warm months, are grateful to their little winged tormentors. If the zagimenhyag had not deceived the Thunderbirds about where they obtained their blood, the Thunderbirds would surely have destroyed all the Anishinaabeg...
As mentioned earlier, Thunderbirds are known to arrive with other migrating birds once winter ends, and by the time the trees lose their leaves, they are thought to return to Thunder Bay – Animikii-wiikwedong, which translates to "Bay of the Thunder" in the Anishinaabe language –, a vast expanse of water on the northern side of Lake Superior, where they rest until spring comes.
The stylized mountain design featured on the Spirit of Thunder Mountain rings (refer to the image above) symbolizes the volcanic table mountain mentioned earlier in this story. While non-natives refer to it as Mount McKay, the local Anishinaabeg, who have used the mountain for sacred ceremonies since time immemorial, call it Animikii-wajiw ("Thunder Mountain"). – Flanked by steep cliffs that rise 900 feet above Thunder Bay, this mountain is home to the wintering Thunderbirds, nestled in massive stone nests. Thus, the wings of the Thunder (represented by the flaming feather of red gold) and the mountain abode of the Thunderbirds are united and interact within a single design.
WENABOZHO AND THE THUNDERBIRDS
An ancient Anishinaabe (Ojibwe) aadizookaan tells the tale of Wenabozho (Nanaboozhoo) who climbed the mountain to find Thunderbird feathers. These aadizookaanan, or sacred stories, frequently focus on aadizookaanag (“supernatural creators of stories”) that possess physical and personality traits akin to those of humans, animals, plants, and even the elements. Wenabozhoo is the most important and beloved aadizookaan, a shapeshifting spirit who teaches the Anishinaabeg about right and wrong through his foolish actions and extraordinary adventures, offering guidance on mino bimaadiziwin: living life well and in harmony with all our relatives, including plants, animals, soil, rocks, water, and air.
In the rendition of the story I am going to tell, the aadizookaan is told from the perspective of a Thunderbird grandmother. At the Waawiindaasowin (a naming ceremony), she recounts to an Earth Being called Ge-wazaswinebiikwe (Will-Sit-on-the-Nest-Woman) the story of how she acquired her name.*
"When I was still weshkiniigid (a young woman), there was a manidoo-gwiiwizenh (spirit-boy) on earth named Nanabozho (Trembling Tail), as his grandmother Nookomis called him, who taught your People how to live on earth.
Legend has it that this spirit boy resided in the sky but was once sent to earth to serve as a teacher.
One day, Wenabozho, as we call him when we talk about him, asked Nookomis about the biggest fish in the lake. She replied that an enormous ginoozhens (pike) lived by a rock ledge, but it was very strong and could injure Wenabozho. Nobody could overcome this fish because it was impossible to reach its home.
Wenabozho contemplated how to hunt this ginoozhens, so he gathered wood to craft a bow and arrows. He then inquired of his grandmother if there were any binesiwag (birds) whose feathers could be used on the arrows to enhance their effectiveness. She informed Wenabozho that the only feathers sturdy enough come from a binesi residing in the sky, at the entrance of the clouds. To acquire these feathers, one would need to go there.
Wenabozho climbed to the highest cliff and inashke! behold! there he found the nest where I lived with my babies when I was still a young woman. Inashke Wiinabozho iidog anooj gii-izhichige, you see, Wenabozho was always up to something! When Wenabozho saw my children, he transformed into a waabimisaaboz (white jack rabbit)! Believing he was truly a hare, I brought him to my nest for my babies to play with. Wenabozho stayed in the nest for a long time; the babies played with him but never harmed him. One day I went away to hunt more snakes for my babies. Quickly, Wenabozho turned back into a boy; he clubbed my children and plucked their feathers. Before I could return, Wenabozho leaped from the high nest with the bundle of feathers, but he did this so hastily that he was knocked out. However, Wenabozho was not killed because he is manidoo (a spirit)!
When I returned to my nest, I saw what had happened and, overwhelmed with grief and rage at the loss of my children, chased after that darned Wenabozho! Thunder rolled from my beak and lightning flashed from my eyes! Wenabozho ran for his life clutching his bundle of feathers, but soon became tired. As I reached for him with my claws, Wenabozho spotted an old fallen birch that was hollow inside. He crept into the hollow just in time! I had no choice but to end my attack because our People, as you know, regard birch trees as our own children! Wenabozho was safe.
After I returned to the sky, grieving the loss of my children, Wenabozho emerged and declared that the birch tree would always offer protection and benefits to the Anishinaabeg. Wenabozho prepared his arrows and went home. With these arrows, he set out on the lake in his canoe and killed the enormous pike that dwelled beneath the rock ledge.
Now, if you look closely, noozis, you can still see the short marks on the birch tree that commemorate my sharp claws, which nearly killed him. I also carved "pictures" of my baby birds with outstretched wings into the bark so that the sacrifice of my children would always be remembered! Upon returning to my tribe and after a mourning period of 3 suns and moons, a naming ceremony was held for me, and this is how I received the name Misaabooz Baaginaazhikwe nindizhinikaaz, Woman-Who-Strikes-the-Great-Hare-with-Lighting!"
With a smile at the Anishinaabe girl seated across from her, listening closely, the old Medicine Woman of the Thunderbird People paused briefly before continuing, "Now that you know the story of my name, noozis, it is time to give you a name that tells your story!"
The aroma of burning medicine rose from the radiant grandfather stone as the elderly Thunderbird woman used a giniw miigwan (eagle feather) to spread the fragrant smoke over Ge-wazaswinebiikwe. The Medicine Woman recited a prayer in an unfamiliar language, yet Ge-wazaswinebiikwe understood it to be a wish for a long and prosperous life.
The old woman then turned her attention to the Anishinaabe girl and spoke thoughtfully. "Niizh Manidoo Animikii, Two-Spirit Thunder will be your name. You will carry this name with pride and an understanding of its sacred significance. It is not just a treasured possession to be cherished; it primarily defines your identity as a two-spirited being, a being of earth and fire, embodying both masculine and feminine traits. Regardless of whether you are a manidoo (a spiritual being) or anishinaabe (a human being), whether you inhabit the sky or dwell on earth, your new name will serve as a reminder to strive each day to be a good person. You should align your identity and future with the name given to you today. You will be devoted to your Thunderbird family, your People on earth, and the language, becoming a true leader to us all—not through command, position, or power, but through your moral courage, kind behavior, and genuine goodness. You will utilize your sharp insight and ability to perceive through both feminine and masculine perspectives; you will use this gift, this niizho-izhinamowin ("double vision"), to aid your People on earth in their spiritual growth and prosperity. You will become a teacher unafraid to grow strong and wise, making both our People and your People proud."
Once the renaming ceremony concluded, Misaabooz Baaginaazhikwe presented Ge-wazaswinebiikwe with a manidoowayaan (a medicine bag crafted from snake skin) containing special items she had prepared before Niizh Manidoo Animikii's arrival. She explained that her responsibility as Name-Giver was to serve as Niizh Manidoo Animikii's aadizookaan (guiding patron) throughout life.
Ge-wazaswinebiikwe, now called Niizh Manidoo Animikii, bid her Name-Giver giga-waabamin ("until later") and exited the wiigiwaam. Before she left, the old woman placed her hand on her arm, gazed directly into her eyes, and said, "Ayaamgwaanizin, noozis. Inashke go, zanagad ezhaayan. Be on your guard, my grandchild. It is difficult where you are going, you see..."
VISUAL REPRESENTATIONS OF THUNDERBIRDS
For our ancestors, if someone dreamed of a Thunderbird or encountered one during makadekewin (a vision quest), discussing it or mentioning its name publicly was taboo. To maintain Animikii's power, Thunderbirds were depicted symbolically and abstractly. The abstract representation held far greater power than literal depictions.
Throughout history, stylized depictions of Thunderbirds have been featured on drums, bags, shoulder pouches, jewelry, tattoos, and more. Zigzag patterns, outspread wings, and "spirit lines" represent the powers of the sky manidoog, typically shown through lightning and thunder. Thunderbird images, often alongside snake imagery, appear carved and painted on birchbark scrolls and cliff walls. Since the 1960s, these images have been depicted in artworks by numerous Anishinaabe artists who blend modern painting techniques with traditional motifs. Notably famous for their often surreal and vibrant Thunderbird portrayals are the late Norval “Copper Thunderbird” Morrisseau, originally from Ontario's Bingwi Neyaashi Anishinaabek First Nation, and the late Anishinini painter Carl Ray from Negaw-zaaga'igan Nitam-Anishinaabe (Sandy Lake First Nation). Also notable are the late artists based in Thunder Bay, Roy Thomas and Moses Amik.
As Thunderbirds typically travel alone or in pairs, Anishinaabe artists frequently portray them individually, in pairs, and occasionally as four, symbolizing the wendaanimag noodinoon or Four Winds created by the Great Mystery.
The Thunderbird illustration above was created by the late Hawk Pope of the Shawnee Nation United Remnant Band.
LACROSSE, A GIFT FROM THE THUNDERBIRDS
Finally, I would like to explain how, in our culture, the game of lacrosse is linked to the Thunderbirds.
The aim and manner of playing lacrosse have remained largely unchanged over the past 400 years. It is enjoyed for entertainment, celebration, and social interaction. However, its primary purpose has consistently been healing. In a ceremonial setting, "stickball" (which can occur over multiple days) is intended to restore balance to the players and their communities, while also showing respect for the bond between the Anishinaabeg, the plants, animals, and the earth and sky.
To our Peoples, baaga'adowewin (literally, "the repeatedly striking of something," which is how we refer to lacrosse) is not governed by mere chance, but by cosmic forces. It is believed that the game was given to ininiwag (the men) by the Thunderbirds. Traditionally, the person who initiates the game has dreamt of the Thunderbird. This winged bawaagan (guardian spirit) guides the dreamer on how the game is played.
Baaga'adowewin represents a terrestrial struggle that mirrors the clashes between the aadizookaanag (Thunderbirds versus Underwater Snakes and Cats) of the sky and the underworld. It is thought that the result of the game is predetermined, as it is already known by the manidoog (spirits) ...
Ahaam sa. Mii sa ekoozid. Miigwech bezindawiyan noongom. Ok then, that concludes today's story. Thank you for listening to me. Giga-waabamin wayiiba, I hope to see you again soon! Mino bimaadizin! Live well! Migwechewendan binesiwag miinawaa akina gegoo ahaw! Be grateful for the Thunderbirds and for all living things!
FOOTNOTES:
* Source: The Amazing Journey of a Woman Named Two-Spirit Thunder told by Zhaawano Giizhik.
** Read "The amazing Journey of a Woman Called Two-Spirit Thunder" told by Zhaawano Giizhik.
*** Source: Roland Edward Fish.
THE LINKS:
Teachings of the Eagle Feather: Ojibwe Terms of EndearmentTeachings of the Eagle Feather: A Song for Moses
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