Stories and Teachings from the Earth, part 3: Turtle and Bear, guardians of the Shaking Tent
- zhaawano
- Sep 9, 2020
- 17 min read
Updated: Nov 10
Waabaagbagaa-giizis/Waatebagaa-giizis (Leaves Turning Moon), September 9, 2020/September 10, 2022.
Mikinaak Nagamon (Turtle Song)
Ogidibiig babaamaashiyaan Babaa-waabandamaan Aki Mikinaak ninga-wiijiiwaa Andone'waad Anishinaabe. Ogidibiig babaamaashiyaan Babaa-waabandamaan Aki Manidoo ninga-wiijiiwaa Nanaandawi'aad Anishinaabe.
Over the waters I fly about I search the World With the Turtle I shall go He searches for them, the Anishinaabe. Over the waters I fly about I search the World With the Great Mystery I shall go He heals them, the Anishinaabe.
Boozhoo, biindigen, hello and welcome to a new story in the "Stories and Teachings from the Earth" series!
The story today focuses on a sterling silver hair buckle (see the image above) that I crafted some time ago. The piece features a turtle's shield design, a stylized "shadow box" bear paw inlaid with turquoise and red coral, and a Thunderbird design on the back (not visible in the image). This design alludes to the sacred spirit powers of the jaasakiid, or "Shaking Tent Seer."
The hair buckle functions as a narrative device and is not available for purchase.
To comprehend what a jaasakiid/jiisakiikwe/jiisakiwinini is, and the connection of the turtle, the bear, and the Thunderbird to the ceremonial theme of the shaking tent, we should first explore a central phenomenon in the belief system of the Ojibweg and other Anishinaabe Peoples, known as “Midewiwin.”
THE GIFT OF MEDICINE
Pronounced either as muh-DAY-w'win or mi-DAY-win, Midewiwin translates to “Lodge of Those Who Are In A Mide State,” with Mide meaning something akin to “Sacred And Unseen.” It is a distinguished lodge or association comprising male and female healers, thinkers, and artists, who are respected keepers and protectors of the traditional Anishinaabe way of life and ceremonies that date back thousands of years. Individuals in Midewiwin are typically called Mide, with the plural being Mideg; those participating in the ceremonies are known as Midew, with the plural Midewiig. The Mideg themselves sometimes offer a traditional explanation of Midewiwin as “Society of the Good-hearted Ones,” “The Good Heart Sound Of Life,” or “The Way of the Heartbeat.”
Midewiwin—some assert that the word partly originates from the Anishinaabe term MINODE’, meaning Good Heart, while others believe it comes from MADWEWE, meaning Sound Resonance, akin to the echoing of the Mide waterdrum, whose constant sound symbolizes the Earth's heartbeat and the Great Mystery of Life—was reportedly established many generations ago by the first herbalist/medicine man of his People, known by the legendary name Ode’imin (Heart-shaped Berry or strawberry). Guided by his supernatural teacher Wenabozho, who instructed him to learn about plants from observing animals, Ode’imin permanently institutionalized the knowledge of healing and Bimaadiziwin, or the Code for Long Life and Upright Living. He educated the People on the properties and healing powers of all plant beings and imparted the philosophy of Bimaadiziwin, which would be perpetuated through the Midewiwin ceremonies. Ode’imin explained to the ancestors that the physical aspect of life and the physical strength of an individual and their community should always be in harmony with the spiritual side of life and being, and that a healer could achieve the highest level of healing powers only through a high ethical standard, 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 endowed with and maintaining 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 upon the plant itself.
Even today, in any location where villages and homes are being founded, we as Anishinaabeg consistently fulfill our responsibility to annually honor, celebrate, and preserve the gift of knowledge passed down to our ancestors by Ode’imin, the Heart-shaped Berry.
Among the Midewiwin, two methods are used to treat the sick, both relying on communication with and assistance from the spirit world. Most Mide specialists are essentially plant doctors, herbalists with extensive knowledge of the mysterious properties of a vast range of plants, herbs, roots, and berries. This herbal knowledge is frequently acquired through dreams, with remedies and expertise passed down from the spirit world being unique to each individual. Inaabandamowinan (dreaming) or seeking waasayaa-bindamiwin (a vision) are the main ways a healer can directly interact with the spirit world. Some of the most effective Mide remedies are received from the bear through dreams.
TURTLE , PATRON OF THE JIISAKAAN
Another type of Anishinaabe Mide doctor is commonly known by Elders as JAASAKIIJIG (Shaking Tent conductors; seers using jiisakaan, also referred to as gozaabachigan, the Shaking Tent). Jaasakiijig (also called jesakijig) are found among the Anishinaabeg (Ojibweg), Ininewak (Cree), Innu (Montagnais-Naskapi), Abenaki, and Penobscot. Gender-specific terms in Anishinaabemowin, the Ojibwe language, for this type of medicine person are jiisakiikwe (for females) and jiisakiwinini (for males). The topic of jiisakaan is considered sacred and cannot be discussed in detail publicly, so I will only address it in general terms here.
"Jaasakiijig understand that aki, the earth, is bemaadizid: a living being."
Jaasakiijig represent the highest level among all medicine practitioners in the Midewiwin. These spirit-doctors heal the sick without physical means, such as herbs and medicinal plants, but through spirit-traveling. Knowledge is gained through fasting. Some jaasakiidjig receive their power from the Thunderbirds, while others claim to draw spirit power from water, wind, or the earth. A special group of jaasakiidjig can make a tent and everything inside it tremble (hence the name, shaking tent) by summoning numerous beings from various spirit worlds, including the turtle, thunderbirds, and the bear. Some utilize whatever spirits and environmental forces are present in and around their tent. This occurs between sundown and sunrise. With the help of these spirit allies from the waters, winds, and the earth (mikinaak, the snapping turtle, being the most notable intermediary), jaasakiijig transfer their spiritual medicine power to their patients or apprentices. A very old league of tent shakers exists; these jaasakiijig communicate directly with the turtle to access the underground realm of the earth...
A conventional representation of the jiisakaan is a bell. This bell is connected to several trees, typically ranging from 8 to 10. When it begins to ring, the jaasakiid will hear it, indicating the presence of spirits. They will then perceive or observe the electromagnetic field surrounding the area.
Jaasakiijig understand that aki, the earth, is bemaadizid: a living being.
For them, mitigoog (the trees) are part of mother earth's hair. They recognize that mitigoog contribute to mother earth's consciousness. The jaasakiid acknowledges the mitig's process of utilizing light as their energy fields for communication with one another. As the trees depend on the vibration, or shaking, of their leaves to communicate globally, they generate power for the jaasakiid, whose senses are acutely aware of the static charge the mitigoog emit. Their ability to harness this natural electrical power of the universe makes the jaasakiid a very powerful healer.
Individuals who seek out a jaasakiid are typically in dire need of assistance. The tent seer frequently communicates with the spirits that accompany people to the session. The answers they provide usually stem from these interactions, all within the framework of healing and foretelling their future. In addition to treating illnesses, the spirits invited to enter are sometimes consulted to predict the future or to seek spiritual aid against external wrongdoings. Those who seek help must speak the truth inside the jiisakaan, and those initiated through a jiisakaan ceremony vow never to reveal anything that occurs within the jiisakaan and will face judgment if they break this oath.
The image above depicts a domed overlay hair barrette with a slide hair pin stick, showcasing a stylized bear paw made of turquoise stones and red corals. These hand-cut stones are set in yellow gold shadow box settings. The back of the barrette (not shown in the image) features a stamped Thunderbird image. The turtle, the bear, and the Thunder Beings are significant spirit-helpers to the jaasakiid. Mikinaak, the snapping turtle of the lakes, is the guardian of the shaking tent and acts as the primary mediator between the jaasakiid and the spirits of the ancestors, as well as the spirits of the earth, sky, and underworld. This piece is a storytelling tool and is not available for sale.
Some Ojibweg construct their jiisakaan/gozaabachigan, a cylindrical structure, in the water to draw power from it. Eight poles are cut and arranged in a circle, with two hoops inside the jiisakaan to maintain the poles' position. The cylindrical structure is covered with deer hide, birchbark, or canvas. Zhiishiigwanag (rattles) made from caribou hoof or tin produce a rattling sound within the jaasakiid.
Miskwaabik Animikii, the late Ojibwe artist who referred to himself as "The Grand Ojibway Shaman Artist" and gained fame under his European name Norval Morrisseau, grew up on the Gull Bay shore of Lake Nipigon with his maternal grandfather, who was also a jaasakiid.
Miskwaabik Animikii once said the following about the Shaking Tent practice: "All the Ojibway would gather and sit in a circle facing the shaking tent. This took place at night. The conjurer would disrobe, have his hands tied up and crawl inside the wigwam (jiisakaan). He would not speak but would have one Indian, or all, start asking questions, whatever each one wished to know. As the conjurer crawled inside, the tent itself began to shake and the rattles were heard. The Ojibway believe a medicine wind blows from heaven in the tent and that is how it shakes. All the dogs tied close by began to yelp and were afraid but the people were not, for it does not affect human beings. What come into the wigwam to sing or talk are the water god Misshipeshu (Mishibizhiw) and other spirits of bears, serpents and animals, thunderbirds, the evil Windigo (Wiindigoo), the morning star, the sky, water, earth, sun and moon, also female and male sex organs. Each speaks in his own language but we have an interpreter whom we call Mikkinnuk (Mikinaak) (...) who interprets for all these beings. (...) A lot of people of the Ojibway tribe used this conjuring tent to conjure people but a lot also used it to cure people, to find lost things, to defend the people from evil sorcerers, or bad medicine-men, and to know about the future."
THE BEAR, TEACHER OF MANKIND
Wii-da aangishkaakawen
Anaamakamig.
(“Your tracks will vanish
As if deep into the earth.”)
- Ojibwe Medicine song to the bear
Makwa, the bear, is regarded as a teacher of humanity and one of the oldest spirits traversing the shield of the Great Sea Turtle, which represents the earth as we know it today. Since ancient times, the Anishinaabeg Peoples have dreamed of the bear as offering medicines for the healing of humans. In the realm of herbal medicine, Makwa is viewed by herbalists as ogimaa (a leader) of all animals. This means that if someone dreams of Makwa, they have been chosen by the bear to become an expert in using plant and berry-based medicines to cure illnesses.
In Ojibweg tradition, Makwa is the guardian and protector of their Medicine and Sweat Lodges, where Medicine persons purify their bodies and minds before participating in ceremonies. A bear offered its hide for the construction of the first madoodison (Sweat Lodge); symbolically, this hide covered the Anishinaabeg as a People.
Traditionally, among all bagwaj-awensiinhyag (the wild land animals), Makwa the bear is seen as the most spiritually powerful. The Woodland Peoples, including the Great Lakes Anishinaabeg, feel both awe and fear towards makwag, but also gratitude. To them, bears are gifts from Gichi-manidoo, as they have many uses for them; it can be said that bears hold the same importance to them as the buffalo do to their relatives, the Nakawe Anishinaabeg and Ininewuk (Cree) of the high plains in the Northwest.
Numerous stories, rituals, songs, and illustrations on birchbark and other materials feature bears as "contraries," symbolizing the paradoxical essence of life. They are seen as forest doctors and healers who rejuvenate life, often transforming into humans and back. Frequently, the bear is referred to as “Anishinaabe”: a human being.
It is fair to state that bears play crucial roles not only in aadizookewin (storytelling) and in manidookewinan (ceremonies), but makwa also represents the ojichaag (the “soul” or “essence”) of the Medicine Lodges and the Anishinaabeg community as a whole.
The illustration above, which I created for this blog post, is titled "Jiisakiikwe" (Female Shaking Tent Healer). The jiisakiikwe communicates with the spirits of the Thunderbird, the Turtle, the Bear, and many other beings that inhabit the Universe. When they arrive at her jiisakaan (tent), she traces them back to their origins. Some jaasakidjig (healers) utilize the forces near the jiisakaan, especially the spirits that people (clients) bring with them to the tent. This is where their answers typically come from.
Translucent domes appear above the tent area, descending from the sky. Effigies of Thunderbirds are placed on either side of the tent. Typically, around eight trees are situated near the jiisakaan. These trees communicate with each other and the spirits of the Universe through the vibration (shaking) of their leaves. When the leaves start to move and shake, bells attached to the branches ring, alerting the shaking tent seer that the spirits are present. Deeply attuned to all events in the Universe, the jaasakijig, upon hearing the bells and observing the trees shake, will perceive the spirits, notice the weather changes, and sense or see the electromagnetic field surrounding the shaking tent area.
THUNDERBIRD, THE MOST POWERFUL ENTITY IN THE SPIRIT REALM
“When a vision comes from the thunder beings of the west, it comes with terror like a thunder storm; but when the storm of vision has passed, the world is greener and happier; for wherever the truth of vision comes upon the world, it is like a rain. The world, you see, is happier after the terror of the storm."
- Heȟáka Sápa (Black Elk), Oglala Lakota wičháša wakȟáŋ (medicine man / man who communes with the spirit world.)Certain Medicine people claim that they obtain their powers from Animikiig, the Thunder Beings. Who are these sky Beings, and how have our Peoples envisioned them over the ages?
In Anishinaabe tradition, the Thunder Grandfathers descended to earth at the dawn of time to oversee the quality of human life, as well as that of animals and plants, wielding supernatural powers beyond the control of the Anishinaabeg. Consequently, Thunders became linked with fertility and the formation of clouds and rain. They are frequently envisioned as enormous birds known as Animikii Binesiwag, or Thunderbirds.
Binesiwag, the Thunderbirds, are believed to be connected to the wendaanimag noodinoon, the Winds that blow from the four corners of the Earth. The Thunderers are regarded as the most widespread and powerful beings among the Aadizookaanag—Spirit Grandfathers—who guard the four cardinal points of the Universe. They leave their homes on high cliffs and mountain peaks in the west at the start of spring, coming to Earth in various forms and sizes - as winged beings, or sometimes even in human form - to visit the Anishinaabeg and to drive away malevolent underground spirits from the Earth and the waters of lakes and rivers. They oversee the warm weather and ensure the warm seasons on Earth, which is why they migrate with the birds that appear in spring and vanish in the fall. Their thunder claps announce the presence of powerful manidoog or Spirit Beings, and their lightning arrows carry potent Medicine. It is even said that the eyes of the Thunderbird Grandfathers, who have a close and beneficial relationship with humans and are known to impart knowledge and predict the future, can see and explore the hearts of human beings, discerning their skills, talents, and desires. This evokes memories of a distant past when the Anishinaabeg wandered aimlessly across Aki (Earth), disheartened and disorganized, on the brink of extinction; it was then that Grandfather Binesi was sent to Earth to help the People find their place in the world and to make them aware of their collective and individual skills and talents needed for developing self-worth and for survival in a harsh and hostile environment.
In summary, the Thunderbirds descended from the skies to earth long ago to infuse nature with life and fertility and bestow upon humans, especially those who use plant knowledge to heal the sick, the gifts of medicine, knowledge, and wisdom.
THE TURTLE, SYMBOL OF THE EARTH
For our Peoples, Mikinaak, also known as Makinaak, represents Aki, the Earth. (S)he is eternally connected to the creation of Aki and the emergence of the world as we understand it. This creation brought with it a genuine understading of how we humans must coexist in harmony.
Because Mikinaak offered their back to assist the Anishinaabe in rebuilding the world following a catastrophic flood that engulfed Aki, they are held in high esteem within the spiritual beliefs of the Ojibwe Anishinaabeg. Traditionally, the turtle has served as a mediator between the natural and supernatural worlds. After providing their back for creation, Nookomis Dibik-Giizis, the grandmother moon, granted them special HEALING POWERS, which have been honored ever since.
Mikinaak, the snapping turtle, or Mishiikenh, the mud turtle, imparts lessons of healing and communication with the Mystery World to the Anishinaabeg. Despite being the slowest creature physically, (s)he represents mental agility and is considered a master of thought communication. It is no surprise that the jaasakiidjig, Midewiwin specialists known as Shaking Tent Seers, chose the turtle as their patron! During their ceremonies, Mikinaak is always the first to speak, acting as the gatekeeper between the physical realm and the world of the Manidoog (Spirits).
THE JIISAKAAN IN THE SKY
In our cosmological perspective, the jiisakaan is closely linked to the spirit world, which includes the stars. The Anishinaabe constellation, Bagonegiizhig—meaning Hole in the Sky or Hole in the Day—refers to the star cluster known as Pleiades. This constellation is visible only during the winter and fall.
The open star cluster of Bagonegiizhig symbolizes the gateway between Earth and the star world, or spirit world. The jiisakaan constructed by the medicine person serves as a spiritual portal connected to Bagonegiizhig. The seven stars of Hole in the Sky are thought to represent the poles used in building the jiisaakaan. It is believed that the Hole in the Sky provides the spirits' pathway, allowing contact with the shaking tent seer. The tent shakers can access this path of knowledge and "comprehend" reality by absorbing the energy left along their journey. This is a significant responsibility and must be handled with extreme care. 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 through what some might describe as an ethereal astral body.
This "ethereal self" resembles the spirit body of the Jaasakiid, dispatched from the shaking tent while the jaasakiid remains inside. This ensures it stays alive and breathing, unlike a near-death experience that requires revival. Only a select few jaasakiidjig can undergo this out-of-body experience. Certain environments are inhospitable for a living body, but the ethereal body doesn't require breathing and can enter such hostile areas unharmed. Sending your ethereal self isn't something that can be willed into existence; rather, it's an experience practiced or replicated from an event where your spirit leaves your body—much like a near-death experience or a dream, yet a real event that has occurred before. It is through practice that this becomes a unique ability...
I will now share with you a traditional Ojibwe story about the origin of the Hole in the Sky star cluster.
"Seven children loved to dance and play, rather than help their parents in camp. The children’s mother went to seek advice on this problem and was told to place stones on their food. It was hoped that the children would appreciate the value of hard work if they were forced to remove the stones from their food before they could eat it. Unfortunately, this plan did not work. One day, the children danced so hard, they danced up into the sky where they can be seen to this day. Although you can clearly see them in the winter, they cannot be seen in the summer. One of the children fell back to earth, which is why most people can only see six stars in the cluster. It is believed that during the summer months, when ceremonies and dances are being celebrated by humans, the six children join them, returning to the sky with the onset of winter."
- Anishinaabe anang-aadizookaan (a traditional Ojibwe star story) about the creation of the Hole in the Sky star cluster.
Image: "Flying with the Sky Bison," painting by Zhaawano Giizhik. The medicine woman in the painting travels through the spiral Perseus (Bison) arm, passing through the shaking tent made of stardust, and continues to the Crane constellation (Cygnus). Upon returning to earth, she shares with her people the knowledge of the shaking tent and how to construct it. A new healing ceremony emerges. She guides the people to place two thunderbird effigies on poles on either side of the tent, creating a sacred space for her People to connect with and be healed by the surrounding spirits.
THE SOURCE OF THE SHAKING TENT IN THE SKY
Ancient traditions suggest that the Shaking Tent has its origins in the black hole within the Mashkode Bizhiki (Bison). This constellation is known as Perseus on Western sky maps and is located in the northern sky, extending away from the galaxy's center into the outer regions of the Bison Arm, the second major spiral arm 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, but in summer, it is scarcely seen because it resides on Earth, nourishing and assisting the Anishinaabeg.
A JAASAKID IS NOT A SHAMAN
In conclusion, it is essential to address the misunderstanding about the actual nature of the jiisaakan, which is often mistakenly labeled as a descendant of the great tree of SHAMANISM.
It might be said that the practice of jiisakaan, the Shaking Tent, most closely aligns with the definition of a SHAMAN: a specialist who, with the help of rhythmic drumming and chanting, enters a deep or "ecstatic" trance to undertake trance-journeys for practical purposes, serving their community. However, the term SHAMAN, originally used for Native healers in SIBERIA, has become a catch-all phrase inspired by the NEW AGE movement, which is foreign and too broad to be applied to any Turtle Island spiritual practitioner. Unfortunately, today the terms "medicine man" and "shaman" are often used interchangeably to describe Turtle Island healers, philosophers, and artists. It is now commonly assumed that "shaman" is a Native American or Inuit term, and that "shamanism" represents a universal “Native Religion.” Yet, there are MANY HUNDREDS of Native Nations on Turtle Island, each with its own culture, language, and spiritual belief system (of which Midewiwin/Jiisakaan is just one). Many of these Nations have very distinct spiritual traditions, and none describe their beliefs as SHAMANISM. Art gallery owners, plastic medicine men, “Grand Shaman artists” and self-proclaimed gurus with Native backgrounds, the entertainment industry, educators, written publications, and a flood of misinformed New Age-inspired websites (“shamanic portals”) all perpetuate these unfortunate misconceptions. Therefore, I urge you never to use the term SHAMAN when referring to a medicine person from Turtle Island. It is incorrect and, most importantly, offensive. Miigwech.
Ahaaw sa. Mii sa ekoozid. Miigwech gibizindaw noongom. Ok then, that is the end of the story. Thank you for listening to me today. Giga-waabamin wayiiba, I hope to see you again soon! Mino bimaadizin! Live well! Migwechewendan akina gegoo ahaw! Be thankful for everything!
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