Stories and Teachings from the Earth, part 27: The Close Relationship Between Bears and Midewiwin

zhaawano
6 days ago
6 min read

Waawaaskone-giizis (Flower Moon) - June 9, 2025

"Midewiwin Bear" painting by Zhaawano Giizhik

Boozhoo,

Before we begin discussing bears, let's take a moment to briefly delve into Midewiwin, its importance, and what it represents to the Anishinaabe people.

Alternately pronounced as muh-DAY-w'win and mi-DAY-win, it literally means “Society (Lodge) of Those Who Are In A Mide State” (with Mide translating to something akin to “Sacred and Unseen”). Midewiwin is a lodge or association of male and female healers, thinkers, and artists, who serve as keepers and protectors of the traditional Anishinaabe way of life and ceremonies that date back thousands of years. Individuals in the Midewiwin are generally referred to as Mide, with the plural being Mideg. Participants in the ceremonies are called Midew, with the plural Midewiig. Mideg themselves sometimes provide a traditional explanation for the meaning of Midewiwin as “Society of the Good-hearted Ones,” “The Good Heart Sound Of Life,” or “The Way Of The Heartbeat.”

Midewiwin—some believe the term partially originates from the Anishinaabe word MINODE’, meaning Good Heart, while others suggest it comes from MADWEWE, which means Sound Resonance, akin to the echo of the Mide waterdrum, symbolizing the Earth’s heartbeat and the Great Mystery of Life—was said to have been established many generations ago by the first herbalist/medicine man of his People, known by the legendary name of Ode’imin (Heart-shaped Berry or strawberry). Under the expert guidance of his supernatural mentor Wenabozho, who taught him to learn about plants through observing animal behavior, Ode’imin eternally formalized the knowledge of healing and Mino Bimaadiziwin, or the Code for Long Life and Upright Living. He educated the People on the properties and healing powers of all beings in the plant world and imparted the philosophy of Mino Bimaadiziwin, which would be perpetuated through the Midewiwin ceremonies. Ode’imin instructed the ancestors that the physical aspect of life and the physical strength of an individual and their community should always be perfectly balanced with the spiritual aspect of life and being, and that a healer could achieve the highest level of healing powers through high ethical standards, not just knowledge. Thus, what mattered for an herbalist was not only knowledge of plants and self, but also the ability to unite the healing abilities of both plant and self. Only an herbalist with a high standard of inner power could expect the plant being to reveal its healing power; only then would the plant allow the herbalist to impart their inner curative power onto the plant itself.

“Once Gichi Manidoo had created all the creatures on earth, it noticed they were dying and decided a message needed to be sent to them. Unsure of how to achieve this, it called a meeting of all the birds and creatures on earth to discuss it ‘somewhere across the Big Water, where this Manidoo was.’

The Manidoo needed a messenger to convey Gichi Manidoo's message to the people and asked for a volunteer. The Bear stepped forward and said, ‘I’ll deliver it to the people.’ The Bear set off with the message of Everlasting Life, but it was quite heavy, making it difficult for him to walk. When he encountered a wall, he initially couldn’t pass through until he poked his tongue out, creating a hole to get through. He repeated this each time he faced a wall, and the four wind manidoog positioned at each cardinal direction thanked him for his efforts. He encountered four walls before finally reaching Midewigaan or the Mide lodge.

The Bear had carried the Pack of Life successfully to this point when he met Miigis, the shell, who continued the journey further east. During this journey, Miigis passed the Pack of Life to the Otter, who carried it even further east until reaching the promised land on the western shore of Gichigami (Lake Superior).”

~ Freely adapted from Eshkwaykeeshik (James Red Sky)

Makwag, the black bears, hold important roles not only in aadizookewin (storytelling) and midewii'iwewinan (Midewiwin ceremonies); along with Nigig the otter, they represent the "essence" of Midewiwin and the Anishinaabeg as a whole.

For the Anishinaabeg Peoples, Makwa, meaning “Born from Medicine,” embodies the ultimate symbol of mashkiki, or medicine. Even today, Makwa plays a vital role both within and beyond the Midewiwin. Makwa has been a key figure in Midewiwin ceremonies and rituals, participating actively at every level of this ancient society.

According to the ancient Teachings passed down from our ancestors to the current generations, Makwa embodies the principles of Truth and Bravery. Among the seven Sacred Teachings, the virtue of aakode’ewin (bravery) holds particular significance. Our ancestors taught us that true bravery is not about being bold or acting daringly; it involves having the courage to embrace the other six teachings in one’s life, even if it means standing alone in the community. This is why the Midewiwin selected makwag to symbolize their Lodge and why they represent the Anishinaabe Warrior odoodem (clan), responsible for defense. As the bear governs the medicinal plants and safeguards the healing ceremonies and sacred rituals conducted within the Midewigaan, the ceremonial lodge of the Midewiwin, it was designated to protect the Lodge’s eastern door.

The spiritual and healing powers of the bear are so profound that Mide healers traditionally follow makomiikana (the bear path) to advance from a lower to a higher degree within the Midewiwin society. This reminds us once again that Makwa symbolizes the Anishinaabeg: both bears and humans are known to "walk the bear path" both inside and outside the Lodge. Additionally, a special ikwe-manidookewin (women's ceremony) is held, called manidoo makwa ikwewowin miikana ("spirit bear grandmother path"). This ceremony, which continues to be performed today, connects ikwewag (women) with their spirit by allowing them to embody the strength of Grandmother Bear. Walking the Grandmother Bear Path provides women, in their roles as ikwe (woman) and weniijaanid (mother), and, for example, as odawemaan (sister), ozigosan (aunt), and odaangoshenyan (cousin), with support throughout their lives, enhancing their place and purpose within their family and community...

Beyond the details mentioned above, there is much more to learn about the bear, its significance to Midewiwin, and its connection to the mide-miigis, the sacred seashell. For further reading, please see Teachings from the Tree of Life, part 15: Spirit Bear and the Tree of Life.