Stories and Teachings from the Earth, part 9: Akiwenzii's Teaching

zhaawano
Oct 15, 2022
10 min read

Updated: 2 days ago

Binaakwii-giizis (Falling Leaves Moon) (October 15, 2022)

Nisawayi'iing akiing idash giizhigong mii ji-mikaman gido'ojichaakam. "Between the earth and the sky you can find your soul."

Aaniin! Biindigen miinawaa nindaadizooke wigamigong ji-maamawoo-nanda-gikendamang. Hello! Welcome once again to my Storytelling Lodge where we can learn together.

Ningad-aadizooke noongom giizhigad! Let’s tell a sacred story today!*

THE STORY OF EARTH FLOWER

In the heart of Anishinaabe Aki, the territory of the Ojibwe People, there was a village located at the base of the Falls where a young woman named Aki-waabigwan (Earth Flower) resided. She was a member of the Awaasiidoodem, the clan of the Catfish People.

Aki-waabigwan didn't focus on the same interests as other young women her age. She spent much of her time exploring the hills and playing with butterflies in the valleys. Her days were filled with adventures, discovering new things, and making new friends. Her curiosity about the world brought her true happiness. In addition to her playful and kind nature, she was also recognized among her People for her exceptional artistic talent.

One day, Aki-waabigwan noticed a young man passing through her village. When she asked her parents about him, they informed her that his name was Anang (Star) and that he came from a distant village to the north of the Falls. From the moment their eyes met, Aki-waabigwan and the handsome stranger fell deeply in love. However, since they belonged to the same doodem (clan), they were forbidden to be together. After the young man continued on his journey, poor Aki-waabigwan remained, knowing she would never see the beautiful stranger again. Her sadness was so profound and her dreams so troubled that she decided to seek advice from Akiwenzii (“He Who Had Walked the Earth for a Long Time”), a wise man with great knowledge of dreams and matters of the heart.

As Aki-waabigwan neared the old man's wiigiwaam (lodge), she heard him playing his hand drum and singing in a high-pitched voice:

"Heya-way-whe- H’ya-whe-yawhe-yaw! Heya-wya-whe.

H’ya-whe-yawhe-yaw!

H’ya-whe-yawhe-yaw! H’ya-whe-yawhe-yaw!

Jiigewe’am naawij

Bimaawadaaso wiijiiw giigoonh, bineshiinhyag, apa'iinsag

Megwe digowag, megwe digowag.

Apii anwaatin, miinawaa baakawan

Nisawayi'iing akiing idash giizhigong.

Aandi gidaanakii?

Mii azhigwa bi-naagozid manidoo maang

Mii azhigwa bi-naagozid heya-way-whe,

W'gagawaateshkowaan,

Gaagige windaanikeshkawaan.

Heya-way-whe- H’ya-whe-yawhe-yaw! Heya-wya-whe.

H’ya-whe-yawhe-yaw!

H’ya-whe-yawhe-yaw! H’ya-whe-yawhe-yaw!

("Heya-way-whe- H’ya-whe-yawhe-yaw! Heya-wya-whe.

H’ya-whe-yawhe-yaw!

H’ya-whe-yawhe-yaw! H’ya-whe-yawhe-yaw!

Paddling across the lake in a canoe,

Journeying with the fish, the birds, and the little people

Amidst the waves, amidst the waves.

When the waters are calm, and the fog rises

In that area between earth and sky.

Where do you reside?

The spirit of the Loon will appear soon,

It will appear soon heya-way-whe,

Like a shadow

Always trailing behind me on my path.

Heya-way-whe- H’ya-whe-yawhe-yaw! Heya-wya-whe.

H’ya-whe-yawhe-yaw!

H’ya-whe-yawhe-yaw! H’ya-whe-yawhe-yaw!

H’ya-whe-yawhe-yaw! H’ya-whe-yawhe-yaw!")

When he saw the young woman approaching his home, the old man smiled at her. He set aside his hand drum and picked up his pipe, inviting Aki-waabigwan into his wiigiwaam (birchbark lodge) to join him by the fire. Upon entering the lodge, she offered the old man asemaa (tobacco) and respectfully addressed him: “Nimishoo! Grandfather! If you permit me, I will share what resides in my heart...”

The old man nodded silently as he accepted the tobacco. He then lit his pipe, which had gone out. After taking four puffs, he nodded once more, smiling. Feeling his kind gaze on her, Aki-waabigwan took a deep breath and began to share with her host the story of the stranger she had fallen in love with and her fear of never seeing him again in this lifetime. She then recounted a dream-vision she experienced the previous night:

“I lied down against the black

waiting to drift into the light

of my deepest and sweetest dreams.

My eyes had barely closed

to welcome the bliss of night when

I could feel his hands take mine.

How this real world changed

as my lids fell so heavy against my cheeks

that I could hear them shut.

As I opened them on the other side

it was like stepping into the universe

being drawn up by star people.

I saw him once before when so small

that my feet could barely take me

more than a few paces at a time.

Always just above my real sight

until the darkness came this dream

before I awoke today.

We travelled through them so vast

the constellations of stories past

I had been here before?

As my feet walked into the lodge

I closed my eyes and left again

Into the universe not for the first flight.

That was taken when just a child

A hand taken to a place of freedom

Where no sounds or feelings could come.

Where will I go tonight, nimishoo

When he comes

To take my hands?”

Akiwenzii, aware that love's true depth is only realized at the moment of parting, and comprehending the profound pain and sorrow evident in the dream-vision Aki-waabigwan shared with him, sat silently for some time before speaking. Eventually, he said to her:

"Ahaaw, ningad aadizooke (Now, I will tell a traditional story).”

THE STORY OF THE CLIMBING PLANT

“A long, long time ago, GICHI-MANIDOO (the Great Mystery) created the Anishinaabeg to be strong and healthy.

Everyone thrived and lived happily in Anishinaabe Aki, their turtle island home, where death was unknown. In the heart of Anishinaabe Aki, a massive biimaakwad (climbing plant or vineshoot) thrived.

This plant served as a living ladder, linking the Earthmother and her children to the realm of the Skyfather.

One day, due to the foolishness of a woman who attempted to climb it, the Trail of Vine gave way under her weight. This disaster brought misfortune to their joyful homes, causing the Anishinaabeg to lose the gift of health and immortality.

Many, many left on Jibay-miikana, the path of souls...

Feeling compassion for the impoverished Ojibwe People, GICHI-MANIDOO sent our Elder Brother Wenabozho with the Gift of Medicine. Known as Wiisagejaak by our relatives to the northwest, Wenabozho is a Spirit Messenger endowed with transformative powers. As the offspring of the West wind and a mortal woman, he is deeply empathetic towards our People...

Wenabozho found a young man he named Ode’imin (Heart Berry or Strawberry) and taught him everything about plants, roots, and herbs, as well as how to make the Standing People (the trees) share their healing and growth powers with other beings.

Ode’imin, who thus became the first in a long lineage of Mide (Medicine) men and women, shared his newfound knowledge, leading our People to become a healthy and prosperous nation once more!

To preserve the knowledge of healing and the wisdom of mino bimaadiziwin (how to live a good life), Ode’imin established the Midewiwin, the Society of Medicine Men and Women Who are In A Sacred And Unseen State - an ancient association of medicine people and philosophers that continues to exist today. Even now, noozis, the Midewiwin, and the special gift of medicine are celebrated by the various peoples of the Anishinaabeg!

Giiwenh. So the story goes.”

After a brief pause and a contemplative draw from his pipe, Akiwenzii went on:

“I understand, noozis (my grandchild), that this is a sorrowful story as it involves suffering and catastrophe, yet it is also a tale of immense beauty.

I have shared this story with you because I know you are not like that unfortunate woman whose desperate dreams led her to climb the living ladder, a vine whose branches stretched up to the sky. Wisdom and happiness are not always found high above. To discover your soul, you don't always need to reach for the stars. It's often in that nebulous area between the earth and the sky, between the fog and the clouds, where it can be found. It is not always wise to desire to possess the stars. Long ago, when the lively Loon took all the stars from the sky and used their voices, his song resonating over the waters and the land, Our Elder Brother Wenabozho wisely asked him to return them to the sky.

Instead, you will learn to grasp the art of reaching into the sky world by sitting like a late summer flower, remaining close to the earth's soil. You will learn to seek the evening fog that rises between the water, the land, and the sky. As you pursue your dreams and ambitions, you will understand the importance of staying as close as possible to the roots of the climbing plant. Through this plant, you will communicate and reach out to the star high above. In this way, the star will hear you and use the climbing plant to send your dreams, thoughts, and words back to you, returning the love you send up to him. The star will recognize that the flower, whose voice he hears from afar, deserves to have the love she sends returned to her tenfold.

After a brief pause, the old man went on, “Although it's unfortunate that the flower cannot use the vine trail to remain in the sky world forever, and the lone star cannot come down to the flower's earthly home, the star will witness the flower on earth thriving a bit more each day, bringing him happiness. This joy will be so great that on clear nights, the Ojibwe People will notice the star shining more brightly over their homes than ever before. The faces of the Ojibwe People will always reflect the deep, radiant love the star has for the flower.”

Akiwenzii concluded with the lesson learned:

"Within the stories of the climbing plant and Ode’imin, who returned the gift of health and longevity to the People, there lies another, concealed tale. It recounts the story of the flower and the star. This narrative is also about you and the stranger from the north, and the eternal love you share. Be wise, noozis, like the flower in the story, for she teaches us that the power of love to heal is boundless. Strive to understand the ways of the heart and the healing medicine it possesses. Avoid becoming entangled in dreams of longing, hurt, and despair; do not spend your life dwelling on sorrow and mourning a lost love.

Breathe through your heart instead.

Emulate the flower in the story, and you will grow to be a joyful and resilient individual, serving as a brilliant example to your People."

Aki-waabigwan expressed her gratitude to Akiwenzii for sharing the story and offering wise advice, and she stepped outside, resolved to follow the old man's suggestions. From that moment, she expressed her individual dreams and heartbreak, turning them into remarkably beautiful creations. She achieved widespread and legendary acclaim among her People and beyond as an artist who crafts healing art for the benefit of individuals and the Nation—indeed, for all Nations. All her artworks, originally inspired by the poignant tale of the Flower and the Star, evolved into narratives of hope, strength, and determination. To this day, her esteemed artistic legacy shines like the Fisher star above.

Throughout her life, Aki-waabigwan held a deep sense of gratitude in her heart for the wise lesson imparted to her by Akiwenzii, the one who had walked the earth for many years…

Giiwenh, so the story goes.

THE MEANING OF AKIWENZII

Let's take a closer look at the term akiwenzii and the traditional role that akiwenziihyag (elderly men) play in Ojibwe Anishinaabe society.

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The Ojibwe Anishinaabe term for an elder man is Akiwenzii or Akiwenziinzh, written as ᐊᑭᐌᓐᓰ᙮ in Ojibwe syllabics. (The n in akiwenzii or akiwenziinzh carries a soft nasal sound.) According to certain sources, its literal translation is "long dweller on the earth." Aki refers to earth, land, or our planet, while wenzii(nzh), according to these sources, signifies a long journey or a long time.

Ojibwe author James Vukelich Kaagegaabaw, a descendant of Mikinaakwajiwing/Turtle Mountain, explains the word as follows: Aki means Earth, Land, Our Planet; wenzii is derived from wenjii, which means "from a certain place." A metaphorical translation of akiwenzii could therefore be "Comes from the Earth, of the Earth, and returning to the Earth." It is a reference to a man, advanced in age, acknowledging an inevitable appointment, to return to the Earth. In other words, he is a caretaker of our Mother, the Earth.

In Anishinaabe society, referring to someone as "an old man" is regarded as a compliment, contrasting with Western culture, where it might not always be perceived positively. Depending on the context and dialect, an elder is called gichi-aya’aa (“a great/old being there”), which can also describe extraordinary or ancient animals, trees, and plants. Another respectful term for a male elder, as shown in the story above, is Nimishoomis, meaning Grandfather, with Nimishoo being the vocative form. Other terms for "Elder Person" include getaadizid (one who is old), gichi-anishinaabe (great human being), and gete-anishinaabe (old human being). The verbs gichi-anishinaabewi, gichi-ayaawi, gichi-aya'aawi, and gitaadizi all mean being elderly or being an elder person.

Oral tradition or oral teaching is acknowledged as a key method of instruction in Anishinaabe culture. The stories shared by the debaajimoojig and ayaadizookejig (true-storytellers and traditional-storytellers, respectively) serve as more than just entertainment; they are powerful tools and valuable lessons, rich with knowledge and wisdom. A traditional story not only conveys lessons but also reflects the beliefs, fears, and hopes of both the storyteller and the audience. Many stories were considered sacred and regarded as manidoog (‘spirits’) themselves, imbued with mystery and healing powers. Storytelling typically occurred at family and community gatherings and was conducted within a strict ritual context. The art of storytelling, essential for preserving the history and identity of the Anishinaabeg people, has traditionally been the responsibility of grandparents and other elderly relatives, particularly old, learned men, gichi akiwenziiag, or old, learned women, mindimooyensag—or gichi-ikwewag ("great women") or gookominaanag (grandmothers), as they are sometimes called. Teachings about odoodem (clan) responsibilities have always been a crucial component of educating the young. Due to their age, elderly individuals, as they ascend the summit of the fourth hill of life (depicted shrouded in mist; see the image), are approaching their transition to the spirit world. This proximity grants them the status of bawaaganag (familiars) with the manidoog (spirits). It can be said that manidoo-waabiwag gichi-anishinaabeg: "elderly people perceive the world in a spiritual manner."

Their age and accumulated wisdom place mindimooyensag and akiwenziiag within a broader sacred context. Another term for "Elder" or "old person" is gete-aya'aa. The phrase gete-anishinaabeg, which means "old human beings" (Elders), is sometimes used to describe the jiibayag (souls) residing in jiibaayakiing or waakwing, the Land of the Deceased.

Personally, even though I've often used the term "Elder" in my previous stories due to a lack of a better translation, I am reluctant to continue using it because it originates from church traditions, specifically those of church elders. I am considering using the term “Elder Person” instead.

SOME AKIWENZII-RELATED EXPRESSIONS: Learned Old Man (literally: Big/Great Old Man: Chi-akiwenzii, gichi-akiwenzii Husband/my old man: (n)indakiwenziiyim (plural: (n)indakiwenziiyimag)

Her/his old man: odakiwenziiyiman (plural: odakiwenziiyimanag)

Little Old Man: Akiwenziins Old Man's Song: akiwenzii-nagamon (plural: akiwenzii-nagamonan) Old man/be an old man: akiwenziinyiwi (term used by the Southeastern Ojibweg) Old man/be an old man: akiwenziiyiwi (term used by the Southwestern Ojibweg) Old man/be an old man: akiwenziiwi (term used by the Northwestern Ojibweg) Old man/be an old man: akiwenzi’iwi (term used by the Northwestern Ojibweg) Old man/my old man: (n)indakiwenziiyim (plural: (n)indakiwenziiyimag) ___________________________________________________________________ Illustrations, top to bottom: