Star Stories, part 41: Looking Through a Hole in the Sky

zhaawano
Aug 14, 2024
15 min read

Updated: Aug 20

Miin-giizis (Blueberry Moon)/Aabita-niibino-giizis / (Midsummer Moon), August 14, 2024

This blog post contains audio recordings of Ojibwe words

Grandmother Telling Stories of Our Origins (detail) Painting by Zhaawano Giizhik — "Grandmother Telling Stories of Our Origins"" (detail) © 2022 Zhaawano Giizhik

THE HOLE IN THE SKY, WHERE OUR ORIGIN LIES

Boozhoo! Hello! Biindigen, welcome to my Storytelling Lodge, a place filled with love and learning!

Today, we will discuss three interconnected phenomena, or themes, that are key to Anishinaabe aadizookewin (traditional Ojibwe storytelling): a celestial portal, often referred to as the "womb," known as the Hole in the Sky; a more recent aadizookaan (sacred story) concerning the Seven Sisters who guard it; and the spiritual and ceremonial link between the Hole in the Sky and two ceremonies vital to the Anishinaabe way of life.

Let's begin with a short observation on how the Ojibwe Anishinaabeg traditionally perceive the world.

Inawendin, or inawendiwin, is a word from the Ojibwe Anishinaabe language that conveys the idea that all aspects of life are interconnected, interrelated, and reliant on each other. The expression gakina-awiiya translates to “we are all related,” with its literal meaning being “someone is everyone.”

The star stories of the Anishinaabeg Peoples are an integral part of their intricate system of spiritual philosophies and beliefs. Anangoog, the stars and planets, have always been seen as our most ancient relatives. Anang gikendaasowin, or the knowledge of the stars and other celestial bodies, is embedded in many facets of our culture. It is particularly connected to our understanding of aandakiiwinan (seasonal changes), nandawenjigewinan and maamawinigewinan (hunting and gathering activities), manidookewinan (our ceremonies), and not to be overlooked, our aadizookewin (storytelling).

Among today's spiritual leaders are astronomers who have inherited special anang gikendaasowin from our ancestors. These experts, known as anangoog maamiikanawaabanjigejig or “star gazers,” continue to apply this ancient wisdom to guide the daily lives of their communities. Particularly privileged in this field are the Waabanoog, "The Dawn Lodge People," who belong to the Waabanoowiwin, a secretive Medicine society that primarily conducts its traditional rituals and ceremonies during the darkness of dawn. Their understanding of the Sky Beings is sacred and is used only in specific spiritual contexts, never to be documented or shared with non-members of the Lodge.

At the core of the concept of inawendin is the traditional izhinamowin (belief or worldview) that our world fundamentally consists of two interconnected realms: a below-realm (the earth’s material world, including the lakes and the underworld of the lakes) and an above-realm (the star-sky-spirit world). Every person must strive, whether through ceremony or in daily life, to recognize this connection. Each individual on earth is born into a odoodeman/clan whose origin is in the above-realm, and it is to this same clan they return after death.

The Ojibweg refer to the gateway between the star constellations and the above-realm (where each individual originates) and the below-realm (where they live their lives) as BAGONEGIIZHIK, while the Ininewak/Cree call it PAKONE KISIK, both meaning "Hole in the Sky." Aaniindi Nitam Anishinaabeg Gaa-Ondaadiziwad: "Where the First People Came From," is how this hole in the sky is described in Anishinaabemowin, the Ojibwe language.

What did this mean in practice? Essentially, it signified that when a person's earthly life ended, their jichaag/jiibay (spirit/soul) journeyed to the constellation linked with their odoodeman (clan). This process was cyclical: the individual's spirit/soul ascended to the giizhigong (above-realm) to ensure its proper rebirth into a new member of the same odoodeman. The animal, tree, or spirit related to the specific constellation was regarded as the person's celestial ancestor. For instance, if someone belonged to the loon clan, they were believed to have descended from Maang (the loon constellation, known as Little Dipper/Ursa Minor in Western astronomy) and returned to it upon death.

"Bagonegiizhig" (Hole in the Sky" Painting by Zhaawano Giizhik. — "Bagonegiizhig - Entering the Celestial Womb" © 2022 Zhaawano Giizhik

This is where it becomes intriguing. One might assume that to move between the lower and upper realms, a celestial portal is necessary. In ancient cultures worldwide, it was believed that humanity originated from a group of seven stars—known in the Western World by its ancient Greek name, Pleiades. The connection to birth, death, the afterlife, and matters of transmigration was associated with this star cluster, and there was a widespread belief that women's wombs were directly linked to it. Indigenous cultures have recognized this portal, or gateway, since ancient times, including the Anishinaabeg Peoples who have inhabited Turtle Island since a female spirit from the sky brought them down from the star world.

The Ojibweg refer to the gateway between the star constellations and the above-realm (where each individual originates) and the below-realm (where they live their lives) as BAGONEGIIZHIK, while the Ininewak/Cree call it PAKONE KISIK, both meaning "Hole in the Sky." Aaniindi Nitam Anishinaabeg Gaa-Ondaadiziwad: "Where the First People Came From," is how this hole in the sky is described in Anishinaabemowin, the Ojibwe language.

Oshkikwe's Vision (detail) Painting by Zhaawano Giizhik — "Oshki Kwe's Vision" (detail) © 2022 Zhaawano Giizhik

THE STORY OF THE SEVEN SISTERS

You might wonder why the author/artist/jeweler chose to represent the Hole in the Sky, a sacred spirit portal in the night sky, as a silver ring with a gold spider figure. This is linked by an oxidized spirit line to both a sun and a moon. The explanation can be found in a red ocher pictograph created long ago on a cave wall in what is now Bay de Noc in Upper Michigan. For further information on this topic, please see: Star stories part 8: Our Clans Among the Stars.

The Hole in the Sky, referred to as Pleiades in Greek astronomy, is believed to be protected by seven sisters—the seven stars that make up the Bagone-giizhig constellation; illustrated here as seven jingle dress dancers appearing to float around the spider ring.

The tale of the Seven Sisters, which might be a post-contact story due to its possible inspiration from the Seven Sister Nymphs legend of ancient Greece, has been recounted through many generations, by various storytellers, and in numerous versions. Here is my favorite Ojibwe version of the story:

"Seven children preferred dancing and playing over assisting their parents in the camp. Seeking a solution, the children’s mother was advised to place stones on their food. The idea was that the children would learn the value of hard work by having to remove the stones before eating. Unfortunately, this strategy failed. One day, the children danced so vigorously that they ascended into the sky, where they remain visible today. While they are clearly seen in winter, they disappear in summer. One child fell back to earth, which is why most people can only see six stars in the cluster. It is believed that during the summer, when humans hold ceremonies and dances, the six children join them, returning to the sky with the arrival of winter."

The East to West journey of the Sun and stars parallels what is known as waabanong miinawaa ningaabii'anong bimaadiziwin miikana: the East to West life path that we, as humans, traverse on earth and follow spiritually through our ceremonies.

According to elders and traditional stories, the spirit of a deceased person ascends through the Hole in the Sky star cluster via the Jiibay-miikana/Path of Souls to reach the place of eternal happiness, beyond the setting Sun. In the context of doodem-clan origins, however, it is understood that the true destination of the person's jiibay is the star constellation representing their doodem-clan. Eventually, when it is time for rebirth, the jiibay departs from its designated doodem constellation, follows a reverse path along the Jiibay-miikana, descends through the Hole in the Day asterism, and reappears on earth in the odoodeman into which it was originally born. The belief that the east is the birthplace of human spirits aligns with the movement of celestial bodies, such as the Sun and stars, from east to west across the sky. This East to West journey of the Sun and stars parallels what is known as waabanong miinawaa ningaabii'anong bimaadiziwin miikana: the East to West life path that we, as humans, traverse on earth and follow spiritually through our ceremonies.

In autumn, when the Jiibay-miikana points south, birds travel along this path. During this period, the route is referred to as Binesiwi-miikana (Thunderbird Road). In spring, the Binesiwi-miikana turns north, guiding the birds back. The jiibay of a deceased person, upon reaching the star world, must journey south and north, reflecting the birds' migratory path. Our ancestors believed these birds carried the spirits of the dead. Thus, the jiibay of a deceased or soon-to-be-reborn person follows the "Thunderbird Path" either north or south, depending on the current bird migration: northward in late spring/early summer and southward in late autumn/early winter...

Two important Anishinaabe ceremonies are related to Bagonegiizhig: the madoodiswan, or sweat lodge purification ceremony, and the jiisakaan, or shaking tent ceremony.

The Sweat Lodge, Portal to the Grandfathers Painting by Zhaawano Giizhik — "The Sweat Lodge, Portal to the Grandfathers" © 2022 Zhaawano Giizhik

THE SEVEN GRANDFATHER STONES OF THE SWEAT LODGE

Some Anishinaabeg consider the seven stars of Bagonegiizhig to symbolize the madoodoowasiniig — the Grandfather stones used in the Sweat Lodge ceremony. While the constellation known as Corona Borealis in Western star maps is often thought to represent the Sweat Lodge on earth, generations of Anishinaabeg have gathered around campfires throughout Anishinaabe Aki to hear aadizookaanan (sacred stories) describing Bagonegiizhig, the Hole in the Sky star cluster, as the celestial counterpart to madoodoowigamig, the Sweat Lodge.

In the traditional cultures of Turtle Island, one way to reconnect one's vo7ice with the spiritual world is by participating in a Sweat Lodge ceremony. Known as madoodoowigamig, madoodiswan, or madoodison by the Ojibweg, and as inipi wakan by the Dakota, Nakoda, and Lakota Peoples of the Oceti Šakowiŋ/Seven Council Fires, this ceremony takes place in a dome-shaped, circular structure built close to the ground. Representing the womb of Mother Earth, a madoodoowigamig or inipi serves as a place of purification, refuge, and healing, as well as a sacred space for seeking answers and guidance through prayers to the spirits.

In the darkness of the Lodge, petitions are offered to aadizookaanag (spirit grandfathers), to bawaaganag (guardian spirits appearing in dreams), to the personal doodem (clan) helpers, to Gichi-manidoo (the Great Mystery), and to Omaamaa-aki (Mother Earth herself). A Sweat is a sacred commitment to Gichi-manidoo, the Great Mystery of Life, and to the true energy of Omizakamigokwe, Our Mother the Earth.

Symbolizing the womb of Mother Earth, the sweat lodge is a place of purification and refuge and healing but also a sacred place to get answers and guidance by praying to the spirits.

The Lodge serves as a space where a small group of individuals unite their spirits "to create an opening through which this Great Mystery can flow freely." The Lakota term for Sweat Lodge, inipi wakan, translates to "To Live Again in a Sacred Way." Only individuals who have been selected, trained, or specifically instructed by qualified tribal Elders are permitted to conduct Sweat Lodge ceremonies.

Among the Ojibweg, Makwa the bear is the guardian and protector of both the midewigaan (Midewiwin Lodge) and the madoodoowigamig (sweat, or purification lodge). This is where Midewiwin practitioners purify their body, spirit, and mind before participating in the ceremony inside the midewigaan. A bear provided the hide for the construction of the first Ojibwe madoodoowigamig; symbolically, Makwa’s hide came to represent a covering for the Anishinaabeg as a People.

Madoodoowasiniig (stones of a sweat lodge) play a central role in the madoodiswan (sweat lodge ceremony). The grandfathers and spirit-helpers are awakened within the stones by heating them in a sacred fire located to the east of the lodge until they are red-hot. The water and sacred herbs poured over the grandfather stones, along with the resulting steam, serve to purify those who enter, enabling participants to "return to the beginning" and emerge reborn.

As the Grandfather stones illuminate the fire pit, the midewewe'igan (Sacred Water Drum) resonates, summoning the aadizookaanag and niiwin inagakeyaa wenaanimak (the Four Directions). At this moment, water is poured, and giizhik aniibiishan (cedar leaves) are scattered over the stones; the person in charge continues pouring and smudging until instructed by the spirits to cease. Cedar, honored with the name Nookomis Giizhik (Grandmother Cedar), is valued for its medicinal and cleansing properties. This tree absorbs rainwater, purifying it through its roots, and provides a home for birds that fly and renew life. Amid the steaming hot vapor and strong aroma released by the stones and cedar, participants begin their prayers, songs, and chants, seeking purification and guidance. Typically, there are four sessions involving song and prayer, led by the attending Elders. Traditionally, Sweat Ceremonies hold significant importance in the coming-of-age rituals for boys – and occasionally girls. Sometimes Sweats are part of extended ceremonies, and they always precede major ceremonies that might last several days – such as the Sun Dance.

"Ishkwaandem" (The Portal) Painting by Zhaawano Giizhik — "Ishkwaandem" (The Portal) © 2024 Zhaawano Giizhik

THE SEVEN POLES OF THE SHAKING TENT

In our Indigenous cosmological worldview, the jiisakaan, or shaking tent (or, depending on the dialect, gozaabanjigan/gozaabachigan), is closely linked to the spirit world, which includes the stars. As previously mentioned, the open star cluster known as Bagonegiizhig symbolizes the connection between the Earth and the star world, or the spirit world. The jiisakaan constructed by a certain type of Midewiwin (medicine) person -- referred to as jaasakiid in the Ojibwe language -- serves as a spiritual gateway related to the Bagonegiizhig. In addition to the seven sisters and the sweat lodge, the stars forming the Hole in the Sky are believed by some to represent the poles used in building the jiisakaan.

Jaasakiijig represent the highest level among the medicine practitioners in the Midewiwin. These spirit-doctors heal the sick without physical means, not using herbs or medicinal plants, but through spirit-travelling. Their knowledge is gained through fasting. Some jaasakiijig derive their power from the Thunderbirds, while others claim to draw spirit power from water, wind, or the earth. A unique group of jaasakiijig can cause a tent and everything inside it to shake (hence the term, shaking tent) by inviting numerous beings from various spirit worlds, such as the turtle, thunderbirds, and the bear. Some utilize whatever spirits and environmental forces are nearby, in and around their tent. This occurs between sundown and sunrise. With the help of these spirit assistants from the waters, winds, and earth (mikinaak, the snapping turtle, being the most prominent mediator), jaasakiijig transfer their spiritual medicine power to their patients or apprentices. A very ancient league of tent shakers exists; these jaasakiijig communicate directly with the turtle to access the underground realm of the earth...

Being a shaking tent seer and using the hole in the sky to connect with the spirit world is a practiced skill that becomes a unique ability...

It is thought that the Hole in the Sky serves as the spirits' pathway to connect with the shaking tent seer. The tent shakers can tap into this trail of knowledge and "comprehend" reality by picking up the energy left behind in their journey's path. This is a significant responsibility and must be approached with the utmost caution. Once the spirits arrive at a tent, they can be traced back to their origin. However, some aspects of their reality are inhospitable to human life—humans simply cannot survive there—and must be accessed by what some refer to as an ethereal astral body.

This "ethereal self" resembles the Jaasakiid's spirit body, dispatched from the shaking tent while the jaasakiid remains inside. This ensures the jaasakiid stays alive and breathing, unlike a near-death experience, where one has to be revived. Only a select few jaasakiijig can achieve this out-of-body experience. There are environments where a living body cannot survive; however, the ethereal body doesn't require breathing and can enter hostile settings unharmed. Sending your ethereal self cannot be done at will; it resembles an experience practiced or duplicated from an event like your spirit leaving your body—similar to a near-death experience or a dream, but an actual past occurrence. In essence, being a jaasakiid and using the bagonegiizhig to connect with the spirit world is a practiced skill that becomes a unique ability.

"Shaking Tent Seer Flying With the Sky Bison"Painting by Zhaawano Giizhik — "Shaking Tent Seer Flying With the Sky Bison" © 2022 Zhaawano Giizhik

THE CELESTIAL ORIGIN OF THE SHAKING TENT

In an ancient Anishinaabe tradition, the Shaking Tent is said to originate from the black hole within the Mashkode Bizhiki (Bison). This constellation is recognized in the northern sky as Perseus on Western sky maps. It is located away from the galaxy's center, extending into the outer regions of the Bison Arm, which is the second major spiral arm stemming from the core of the Path of Souls (Milky Way). The bison serves as the guardian of the jiisikaan/gozaabachigan. During winter, the Bison Constellation is easily visible, whereas in summer, it is barely noticeable because it is believed to be on Earth, nourishing and aiding the Anishinaabeg...

For further information on the subject of the shaking tent, please see: Stories and Teachings from the Earth, part 3: Turtle and Bear, guardians of the Shaking Tent

PRONUNCIATION OF OJIBWE AND LAKOTA WORDS:*

Aabita-niibino-giizis - Midsummer Moon - [AH-bit-TA-nee-bin-o-ghee-ZISS]