Waabaagbagaa-giizis/Waatebagaa-giizis (Leaves Turning Moon), September 3, 2020
Boozhoo, aaniin, biindige! Hello and welcome to part 2 of my new blog series titled "Stories and Teachings from the Earth."
Zhaawano-giizhik nindanishinaabewinikaazowin. Waabizheshi niin indoodem. Niin wawezhi'owininini miinawaa mazinibii'igewinini. Nindayaadizooked.
I'm Zhaawano Giizhik, belonging to the Marten clan. I create non-commercial jewelry and graphic art, specializing in the Woodland art tradition. Storytelling is my passion.
Over the years, I've built quite an extensive jewelry collection. To me, these pieces, which are not for sale, are like living entities. I refer to them as talking pieces. They speak, and I listen. They tell many stories, and all I need to do is document them.
Today, I chose to sit at my workbench and create a teaching bolo, or more specifically, a bolo tie that narrates a teaching story.
WHAT IS A BOLO TIE?
Those who aren't very acquainted with western attire frequently inquire, what are bolo ties? Here's generally how I explain it to them:
Native American bolo ties, also known as bola ties, have origins in 19th-century Western slide necklaces and neckerchief slides. The word "bola" means "ball" in Spanish. A bolo tie consists of a cord worn around the neck, secured with an ornamental clasp or slide, and serves as a necktie. Since the mid-20th century, the bolo/bola tie as we recognize it today, though still closely linked with Western cowboy attire, has been integrated into the silver and goldsmithing traditions of the Dineh (Navajo), as well as the Hopi, Zuni, and other Pueblo Nations from the Four Corners Area in the southern US. I am enhancing this by incorporating the Hopi overlay and the Dineh stamping technique, along with specific graphic design elements—such as black-outlined imagery and flowing, calligraphic lines—that reflect the form and spirit of the "Woodland style." This style is based on the oral and pictographic traditions of the Anishinaabeg Peoples residing in the northern region of the North American Great Lakes.
THE TURTLE MIKINAAK, GIVER OF LIFE
While the massive quality and simplicity of the hand-stamped design of the silver-and-stone bolo tie in today's narrative evoke traditional Dineh silverwork, its theme is closely tied to the Anishinaabe perspective. The bolo narrates the tale of Mikinaak (the Great Snapping Turtle), or Mishiikenh (the Mud Turtle), and the significance of the turtle to the Anishinaabeg Peoples of Turtle Island (North America).
Turtles, representing Aki or the Earth to the Anishinaabeg, are eternally connected to the creation of Aki and the emergence of the world as we understand it. This creation brought a genuine comprehension of the necessity for humans to live in harmony.
Following the creation of the world, the cunning Wenabozho and the horned Underwater Lynx, Mishibizhiw, engaged in a fierce battle. Wenabozho wounded Mishibizhiw by shooting an arrow into his side. As the injured lynx retreated to his watery lair, pleading for mercy and offering a substantial amount of copper, Wenabozho deceived the frog people into lending him a frog skin for a disguise to approach Mishibizhiw. Disguised as a frog, Wenabozho drew closer and pushed the arrow further into Mishibizhiw's chest. However, since Mishibizhiw is a spirit, Wenabozho was unable to kill him. Infuriated, the Water Lynx lashed his copper tail, unleashing a massive flood.
Following the catastrophic flood that engulfed Aki (the earth), Mikinaak provided its back to rebuild the world, thus earning a highly esteemed place in the spiritual beliefs of the Ojibwe Anishinaabeg. Historically, the turtle has served as a mediator between the natural and supernatural realms. After offering its back for this purpose, Nookomis Dibik-Giizis, grandmother moon, bestowed upon turtle special HEALING POWERS that have been revered ever since!
“Long ago, the Great Horned Underwater Lynx caused a massive flood that wiped out the plants and all terrestrial creatures, including humans. The island that emerged afterward was created by Giizhigookwe (Sky Woman, a female spirit from the skies) with the help of Wazashk (muskrat) and Ma'íingan (wolf), and it grew upon the back of Mikinaak, along with new plants and animals. This island is still referred to as Mikinaakominis, or TURTLE ISLAND, by most Original Americans. It was also there, on what is now Mackinac Island in Lake Huron, that Sky Woman gave birth to a new human race, in the form of a twin boy and girl. They became the ancestors of the ”Spontaneous Beings,” the ANISH-I-NAAB-EG. Sky Woman raised the twins to adulthood, and then she returned to the sky, where she became known as Grandmother Moon."
DREAM OF THE TURTLE-SHAPED ISLANDS
The turtle holds a significant place in the official Midewiwin account of the legendary migration of the Anishinaabeg Peoples. Long ago, when the Anishinaabeg resided in WAABANAKIING, the Dawn Land by the North Atlantic shores, an Anishinaabekwe (woman) had a dream -- some believe it was given to her by a Thunderbird -- where she stood on a turtle's back in the water. The turtle's tail pointed towards the rising sun, and its head faced the setting sun. In this dream, several mikinaako-minisensing (turtle-shaped islands) were to be encountered during a westward migration. This profound dream was part of the niizhwaaso-ishkoden niigaanaajimowin (Midewewin prophecy of the Seven Fires) that initiated the great migration to what is now known as Michigan and further westward, including seven stopping points. Baawiting, the Place of the Rapids on Michigan's Upper Peninsula, was the fifth stop in this legendary journey that spanned at least two thousand years.
The five birds I illustrated on the Turtle's head in the drawing represent the five Mystery Beings rising from the Lake and the odoodemag (totems) that gathered at the rapids and falls of Baawiting to form a stronger community. The miigis (sea shell) on the Turtle's neck signifies the Prophecy of the Seven Fires that guided the People westward, while the flying Crane inside the Turtle symbolizes the establishment of the new settlement at Baawiting. The lines extending from the Great Lakes within the Turtle illustrate the migration of Ojibwe Anishinaabeg colonists who, possibly between the 14th and 15th centuries, began using Baawiting as a launch point to expand further north, west, and to the western and southern shores of Lake Superior. Here, a northern branch following the miigis in the sky and a southern branch following a crane sent by the Great Mystery from the heavens would converge in the Promised Land where food grows on the water, establishing many new settlements that still exist today.
TURTLE, GUARDIAN OF THE HEALERS
Mikinaak, also known as Mishiikenh, imparts lessons to the Anishinaabeg about healing and connecting with the Mystery World. Despite being the slowest creature physically, he/she represents mental agility and is esteemed as a master of thought communication. Turtle's influence is so profound that the jiisakiiwininiwag, the Midewiwin specialists often called Shaking Tent Seers, chose him as their patron.
HOW THE GREAT TURTLE HELPED CREATING THE MILKY WAY
Ahaaw, ningad-aadizooke. Now, I will tell you a sacred story …
"Revitalized and brimming with confidence and a desire to share his adventures with his grandmother, Wenabozho, the Great Hare, navigated his jimaan (canoe) across the Great Rattle Snake Lake. Upon reaching the northwestern shore, a mishi-mikinaak (big snapping turtle) blocked his path. It was clear from the ancient expression on the turtle's face that he was sulking. 'Boozhoo nimishoo! Hello grandfather!' Wiinabozho, still in high spirits, greeted the turtle, 'you don’t seem pleased to see me! What troubles you?' 'Aa, Mishaabooz (Great Hare),' replied the gete-mikinaak (old turtle), who appeared as though his day had been ruined, 'it is entirely YOUR fault! The Great Mystery endowed you with powerful magic to bestow special powers and traits upon the animals and plants. Geget, indeed, when you aided in creating aki (the earth) and summoned all the birds and animals to assign their roles, you truly excelled. You instructed Amik the beaver to build dams, aamoog the bees to produce honey, and baapaaseg the woodpeckers to create forest music; and so it continued until all bineshiinhyiig (birds), awensiig (animals), and giigoonhyag (fish) had their duties. However, you neglected to give me any role, for when you gathered all bineshiinhyiig, awensiig, and giigoonhyag, I was swimming deep beneath the lake and could not hear! This occurred long ago, but as a turtle, I never forget. Now it is too late, and I will remain forever angry at the world, and especially at you, for the injustice done to me. Baamaapii (Adieu).'
Without further delay, the old turtle grandfather submerged beneath the lake's surface to brood further. Wenabozho, understanding that the old turtle was genuinely upset with him and concerned that his stubborn and vengeful nature might lead to trouble, decided to set up camp by the lake's edge to observe what might unfold. For two days and nights, nothing occurred. Wenabozho passed the time by playing with his magic bow, and during the second night, while making his bow dance, a thought struck him! 'Since I enjoy playing at night and the nights are so dark, and since I am a powerful creator, why don’t I illuminate the night with a few more stars' he pondered. He decided to test the bow's magic. As soon as he began shooting arrows into the air, owa! new stars appeared in the night sky! He created 10 new stars! But Wenabozho wouldn’t be Wienabozho if he thought that was enough. Still unsatisfied, he reached for an eleventh arrow… but then his spirits fell, realizing he was quickly running out of arrows. 'Tayaa' he mused, 'now this is what you call a dilemma, eh! The sky is still too dark for my liking, but how can I create more stars without using more arrows?'
On the morning of the third day, an event occurred that Wenabozho had anticipated; the gete-mikinaak, still upset about being excluded by Wenabozho when he assigned tasks to each animal, saw a passing jimaan and surged to the lake's surface. With the power of a tidal wave, he overturned the canoe, and the startled Anishinaabe inini was thrown overboard!
The unfortunate man swam desperately toward the shore, and as Wenabozho observed the turtle pursuing the Ojibwe, he suddenly conceived a brilliant idea. He grabbed the bow and one of the few remaining arrows from the quiver, leaped into his canoe, and swiftly paddled toward the turtle chasing the Anishinaabe. When he was just a few feet from the enraged creature, he took a handful of 'anang-bingwiin' (stardust) from the magical medicine pouch around his neck and scattered it on the water. Then, shouting at the top of his lungs, hisht! Mikinaak!, he aimed at the turtle.
Gete-mikinaak, upon hearing Wenabozho’s thunderous voice and seeing him aiming at him, swiftly dove into the water and narrowly avoided Wenabozho’s arrow! As Wenabozho had predicted, the Old Turtle, while diving, flung his powerful tail into the air, and in doing so, atayaa! a great fountain of water was created! The anang-bingwiin transformed the spray of water that shot high into the sky into millions of stars…
And so, jiibay-miikana, the path of souls (Milky Way), came into being…"
Source: Wenabozho and the Magic Bow told by Zhaawano Giizhik (2018)
SYMBOLISM OF THE BOLO TIE
The bolo slide's oval form represents the mikinaaki-dashwaa (the back shield of Mikinaak the Turtle) and the new earth that was formed long ago on Mikinaak's back.
Using self-crafted steel punches, I imprinted 13 polygonal shapes on Mikinaak's shell back, with the central one featuring an oval turquoise cabochon setting. These shapes symbolize the ancient Anishinaabe understanding of the 13 lunar moon cycles that occur annually. A turtle's shell displays a pattern of thirteen scales, representing the 13 moons of the lunar calendar. The circle of small semi-circular stamps around the edge of the slide, totaling 23, represents the sweat lodges of our People. The sweat lodge, or purification lodge, symbolizes the womb of Ogashinan or Grandmother Earth, and thus the continuous cycle of birth and rebirth.
TURQUOISE is a stone that has long been of profound spiritual importance to all Native peoples. The rich blue hue of the oval-shaped turquoise cabochon I set in the center of the bolo slide symbolizes the Great Freshwater Sea of Lake Huron. It is here, at the current location of Michilimakinak, that Sky Woman, with the help of Muskrat, formed new land on the Turtle's back.
The two ends and the silver tips of the leather lanyard symbolize two distinct paths. The traditional Midewiwin people of the Ojibwe Anishinaabeg, as well as other Algonquin-speaking Nations, refer to TWO ROADS: one leading to TECHNOLOGY and the other to the SPIRITUAL. The parallel strands of the cord serve as a reminder that even if we consider ourselves spiritual individuals, we might not necessarily be on the correct path.
The eight zigzag-shaped silver ornaments I crafted and arranged around the braided cord are connected to spirit. The chevron ornaments represent the spirit of EIGHT CONSECUTIVE GENERATIONS of Anishinaabe People.
As previously mentioned, the Anishinaabeg, who initially resided along the northern Atlantic shores, were at one point in history guided by Seven Grandfathers (prophets) — who emerged from the ocean to instruct them on the Mide way of life — to leave their homeland and move westward. The migration path that unfolded from this prophecy was signified by SEVEN FIRES. Even now, the 600-year migration of the Anishinaabeg is referred to as niizhwaaso-ishkoden niigaanaajimowin, the Prophecy of the Seven Fires. Nonetheless, I crafted eight chevron ornaments because there is also an EIGHTH FIRE, or eko-nishwaaching.
The term "eight fire," derived from the Mide teachings of the Seven Fires, serves as a metaphor emphasizing the significance of a spiritual approach to life, mutual respect among individuals, and a reciprocal interaction between all forms of life, both physical and non-physical.
The numbers seven and eight not only signify the westward movement of the Anishinaabe People marked by fires, but also represent the number of generations that have passed since then, along with the duty we hold toward future generations.
This universal teaching, encompassing seven vital spiritual lessons for the world, emphasizes mino-bimaadiziwin: the significance of leading a virtuous and sincere life, being mindful of others and the natural world around us, and—within a broader framework—the vision that all individuals and races should unite based on common dignity and mutual respect.
The digits seven and eight symbolize that humanity's survival and the planet's preservation from social and ecological ruin depend on abandoning materialism and embracing a genuinely spiritual journey. "Only when people of all races and beliefs select the correct path, one of respect, wisdom, and spirituality, will the Seventh fire ignite the Eighth Fire, an everlasting flame of peace, ushering in an age of spiritual enlightenment."
Only then will the Great Turtle's gift to humanity not be in vain...
MISHI-MAKINAAK OMIIGIWEWIN (‘Gift From The Great Turtle’). Detail. The bolo tie includes a sterling silver slide measuring 2.0472 x 3.1496 inches (52 x 80 mm) with a handcut oval Kingman turquoise stone. It features a black braided leather cord with a flat neckpiece and sterling silver ornaments and tips attached to the back of the slide. The bolo tie serves as a storytelling tool and is not for sale.
>> Read part 3 in the series: Turtle and Bear, Guardians of the Shaking Tent.
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