Teachings of the Eagle Feather, Part 14: Spirit of the Three Fires
- zhaawano
- 2 days ago
- 25 min read
Updated: 6 minutes ago
"The fundamental essence of Anishinabe life is unity. The oneness of all things. In our view history is expressed in the way that life is lived each day. Key to this is the belief that harmony with all created things has been achieved. The people cannot be separated from the land with its cycle of seasons or from the other mysterious cycles of living things - of birth and growth and death and new birth. The people know where they come from. The story is deep in their hearts. It has been told in legends and dances, in dreams and in symbols. It is in the songs a grandmother sings to the child in her arms and in the web of family names, stories, and memories that the child learns as he or she grows older. This is a story of the spirit - individual and collective."
- William W. Warren (1825-1853), historian, member of the Midewiwin, and great-grandson of Chief Waabijijaak (Whooping Crane) of the Crane Clan.Retelling the history and spirituality of my People
Boozhoo, aaniin, hello,
I am Zhaawano Giizhik, from the Marten Clan, a writer, jeweler, and graphic artist influenced by the oral and pictographic stories and teachings of my Anishinaabe ancestors. As an artist, I draw inspiration from the works of Anishinaabe and Ininew (Cree) artists who create in the modern tradition of the Native Woodland School of Art. This blog entry is the fourteenth in a series called Teachings Of The Eagle Feather, showcasing my art alongside works by kindred artists. Both my narratives and the featured artworks aim to offer insight into the ancient and esteemed worldview of the Anishinaabe Peoples.
Today's narrative includes eight of my paintings. In addition, a gold eagle feather necklace and a bolo tie that I designed and handcrafted are part of the story. Both the paintings and the jewelry highlight a significant historical milestone in Anishinaabe history (the founding of the Three Fires Confederacy), and incorporate symbols of Anishinaabe spirituality related to a set of guidelines, often referred to as the Seven Grandfather Teachings. These Nizhwaaswi Gagiikwewinan, regarded as part of Gichi-dibaakoniwewin, the Great Law of Life, became the foundation of the Midewiwin spiritual practice as we understand it today.
Journey Along the Trail of Fires
Midewiwin sources date the formation of the Council of Three Fires to 796 CE at Mishi-makinaak-ong, the Place of the Great Snapping Turtle (Michilimackinac). This historical account is based on the birchbark records and oral traditions of the Midewiwin.
Midewiwin, or the Anishinaabe Society of Medicine and History-keeping (pronounced mit-TAY-win), is central to the belief system of the Anishinaabe Peoples. The historical migration known as "Seven Fires" was portrayed by the Midewiwin not only through pictographs on birchbark scrolls (see below illustration titled "Teaching Midewiwin Concepts") but also preserved in numerous place names and songs.
To begin, I will provide a brief overview of the historical migration of the Anishinaabe Peoples, which began with a series of seven prophecies (referred to as "Fires") proclaimed two thousand years ago on the eastern coast of Turtle Island (North America). The symbolic narrative that follows, "Dapaabi's Vision," seeks to add spiritual depth to this historical account. Although Dapaabi, the protagonist of the narrative, and his vision are fictional, the story is set against the historical backdrop of the formation of the Three Fires alliance in the Great Lakes region by the end of the 8th Century.
Many generations ago, the Anishinaabeg lived along the northern shores of the Great Salt Sea, now known as the Atlantic Ocean. At one point, possibly 15,000 or even 25,000 years ago, a large group from what was then called the Waabanakii Nation left their homeland with seven niigaanaajimowinan (predictions) about the future. These predictions foretold a time when a light-skinned race would arrive on the shores, bringing death and destruction. If the Waabanakiig did not leave, they would face illness, their once joyful world would be marred, and the waters would forever turn bitter due to disrespect.
Guided by a set of moral values and organized into clans (a new form of kinship), the migrants left the Dawn Land and journeyed westward, following a shining miigis (seashell) in the sky, in pursuit of a promised land in the west "where there would be grass growing on water." Each place they paused was close to water.
This migration, lasting roughly ten to perhaps twenty to twenty-five centuries, eventually brought the Waabanakiig to the Great Lakes region and beyond to the west. It became known as the Seven Fires migration journey. ¹ The migration was a slow and gradual process, with small groups moving westward along numerous rivers and lakes.
As they navigated the waterways of the St. Lawrence River, Lakes Erie, Huron, and Michigan and beyond, small doodemag (clans) of the Wabenaakiig stopped to establish permanent settlements, preferably on turtle-shaped islands foretold in prophecies, while the larger group continued their journey. They also set up midewigaanan, lodges of the Midewiwin (Grand Medicine Society), which served as an institutional setting for imparting the worldview and spiritual beliefs these Algonkin-speaking People brought from their homeland. Travelling deeper and deeper into unknown and often hostile territories, the courageous Waabanaki migrants started to refer to themselves as Anishinaabeg: “Spontaneous Beings," after an ancient creation story that located the origin of the Anishinaabeg in the sky.
The difficult journey westward through the expansive and largely uninhabited land was a challenging endeavor often filled with hardships and dangers. The migrants had to overcome formidable natural obstacles and face numerous small and large manidoog (spirits) as well as potentially dangerous mishibizhiwag and mishiginebigoog (feline and horned, serpent-like underwater spirits) that guarded sacred landmarks and mystical sites—particularly near waterways and coastlines. Additionally, they were often hindered by warlike groups of Naadoweg (Kanien’kehaka or Mohawk) and other Haudenosaunee (Iroquois) nations roaming the area.
Their greatest adversary, however, lay within themselves...
Midewiwin sources recount that an enwaachiged (prophet) from the Dawn Land had informed the Waabanakiig, while they were still residing there, that they would identify the Second Fire when they found themselves disoriented near a freshwater sea, having forgotten the Midewiwin rites. At that moment, a powerful vision would guide them back to the true path, signifying the stepping stones to their future.
" A powerful vision guided the migrants back to the true path, signifying the stepping stones to their future..."
And so it came to be! Shortly after arriving at the southern shores of Miishii'iganiing (the Michigan lakes), and, from there, Mishigamiing (Lake Michigan), the Anishinaabeg—as they had begun to call themselves—found themselves lost, and their once strong unity was broken, leading them to divide into northern and southern branches. Then, 1200 summers ago, after reaching Lower Peninsula of present-day Michigan and northern Indiana (at the third stopping place), the southern group further split into three nations (the Ojibweg, the Odaawaag, and the Bodéwadmik).
Then, one day—as had been foretold when the People still resided in the Dawn Land—a vision directed the Anishinaabe migrants to a group of islands shaped like stepping stones. The direction of the Mide Miigis (sacred seashell) had been forgotten, the Midewiwin lost its strength, and the vision of the Stepping Stones indicated the path back to the traditional ways of the Dawn Land People. As a prophet in the Dawn Land had predicted, the fourth stopping place had been reached (at Manidoo-minising, what is now Manitoulin Island).
At this "Spirit Island," the 3 Fires Council encountered the Misi-zaagiwininiwag (a subtribe of the Ojibweg), who spiritually reunited the previously lost southern branch with the northern branch that had always remained whole, signifying the arrival of the Second Fire. Since the Odaawaag had facilitated this reconnection, Manidoo-minising became known as Odaawaa-minising (Odaawaa Island) in the Ojibwe language.
It was here, at the fourth stopping place on Odaawaa-minising, that for the second time since the Anishinaabeg had left the Dawn Land a Midewigaan (Ceremonial Lodge of the Midewiwin) was erected and the age-old beliefs from the motherland were rekindled. The ancient Midewiwin rites were carried out again, the sound of the Mide water drum reverberated across the island and the waters of the lake, and Odaawaa-minising became the spiritual center of Anishinaabe Aki (the Great Land of the Ojibwe Peoples). Once the revived rites and ceremonies had healed the broken peoplehood, the migration trek continued to Baawitingong, the fifth stopping place—where, not far from the rapids of Gichigami-ziibi (the river that nowadays is called St. Mary's), the Anishinaabeg discovered the fifth turtle-shaped island of the Seven Fires Prophecy.
Dapaabikwe's Vision
Ahaaw, ningad aadizooke noongom - Now, I'll share a sacred tale with you...
Prior to the fulfillment of the prophecy of the second Fire on Spirit Island, ² the Anishinaabe migrants from Waabanaki (the Dawn Land) began to dispute among themselves, leading to a division into southern and northern branches. The southern branch, comprising most of the Anishinaabeg migrants, moved towards the region now identified as Lower Michigan State. From that point, still guided by the radiating miigis, they journeyed to different areas north and west of Lake Superior and later west of Lake Michigan. In contrast, the northern branch of migrants traveled via Mazina'iga-ziibi (the present-day Credit River) to Manidoowi-zaaga'igan ("Lake of the Spirit"; what is now Georgian Bay).
Dapaabikwe ("Looks Through an Opening Woman"), an onwaachigewikwe (female visionary) from the northern branch of Anishinaabe migrants, was happy with the sense of direction within her community, the People of the Great River-mouth ³ One day, however, her bebaamaajimojig (messengers) reported that the migrants from the southern branch were experiencing conflict and had become divided. Concerned by this, Dapaabikwe went into an seven-day seclusion and emerged with a vision.
On the seventh day of her vision, three nigig manidoog (otter spirits) appeared around the moon. These agile beings seemed to glide through the night sky before landing on an island in the far northwestern part of Great Rattlesnake Lake, ⁴ where a campfire and a small water drum, placed on a bed of gizhikaaondagoog (cedar boughs), awaited them. As the nigigwag circled the fire, Dapaabikwe discovered their names were Inendaamowin (Mind), Owiiyaw (Body), and Achaak (Soul). Then, three luminous spirit beings descended from the stars to the Great Turtle Island, traveling in vessels resembling miigisag (seashells). In her dream, they were called Manidookewin (Ceremony), Adaawe (Trader), and Boodawaadan (Hearth). Each spirit wore feathers in their long, white hair and carried a bawaagan (ceremonial pipe). Suddenly, hoowah! as the fire spirits emerged, a large eagle flew in from the west. As it circled the sky messengers, its white and brown feathers transformed into a dome-shaped lodge!
Upon waking from her dream, Dapaabikwe understood that the eagle feather lodge's construction served as a ceremonial shield, gathering all the migrants of the Anishinaabe Nation, uniting them, and securing their eternal peace and safety. At sunrise, she sent messengers to the three groups of the Southern Branch, inviting them to a gathering on the turtle-shaped island she had envisioned.
At this location, known as Mishi-makinaak-ong or Place of the Great Snapping Turtle, she held a ceremony in the light of the full moon. Once the ogimaag (leaders) of the three southern migrant groups had smoked the pipe together, she revealed her dream. Next, she charged them with the task of creating an alliance called Niswi-mishkodewin or the Council of Three Fires, inspired by the dream of the three otters and the messengers from the sky.
On that day, it was decided that the Ojibweg, the elder brother of the alliance, would be named "Faith Keepers," responsible for the religion and caretakers of the Sacred Rattle (and later, the Waterdrum, inspired by the instrument Dapaabi had envisioned) of the Midewiwin. The middle brother, the Odaawag (Odawa) or Trader People, were assigned the role of providing sustenance, while the younger brother, the Bodéwadmik (Potawatomi) or People of the Fire Pit, were given the responsibility of the Sacred Ancestral Fire.
From that legendary day onward, when the Three Brothers vowed to collaborate, each took on an economic role. The Ojibweg, known as the Faith Keepers, would harvest food (and, much later in history, manoomin, the wild rice) and collect winter furs; the Odaawaag, known as the Trader People, would transport these goods to the Bodéwadmik or Bodwewaadamiig, the Hearth Tenders in the south, in exchange for corn, beans, and squash, which they then would bring back north. Dapaabikwe, having completed her mission, returned to her village at the Lake of the Spirits and shared the good news with his People. Once more, she went into seclusion and had a vision of the future.
In her second vision, a series of islands in the Great Rattlesnake Sea served as stepping stones, guiding a large group of migrants to a turtle-shaped island they called Manidoo-minising (Spirit Island). At this fourth stop on their long migration, these people established a colony and erected a Midewiwin Lodge for the second time during their journey. This event signified the start of the era known as the Second Fire, which a prophet from the Dawn Land had foretold nearly two thousand years earlier. Then, an ajijaak (sandhill crane) appeared in his vision, guiding the migrants to push even farther west in search of the promised land. Several generations later, still within her vision, the crane would rest on a hill overlooking a beautiful area where Gichigami (Lake Superior) meets Naadowewi-gichigami (Lake Huron). In this water-rich region around a river that was narrow and deep as if a knife had sliced through the land, and adorned with melodious waterfalls and rapids and abundant whitefish, the migrants founded another colony. ⁵ Through her vision, Dapaabikwe foresaw that in this scenic location, the Three Brothers would collaborate, trade, and celebrate traditional fish harvesting a thousand years into the future...
Kindling the Third Fire at the Place of the Rapids
In the period of the Third Fire, prior to the 15th century Common Era, the location envisioned by Dapaabi in my story became recognized as the historical fifth stop on the Seven Fires trail. This site, called Baawitigong, "At the Rapids," was discovered by a sandhill crane that guided the five main clans of the Ojibwe people during their westward migration (see illustration). It evolved into a central hub from which various Ojibwe groups expanded into what are now Ontario, Michigan, Wisconsin, and Minnesota. By the early 1600s, when Wemitigoozhi (French) explorers arrived, the area around Gichigami-ziibi (Great Sea River; present-day St. Mary's River) was already flourishing as a gathering place, renowned for its abundant whitefish, a crucial resource that attracted Anishinaabe colonists from all directions.
Today, the area is known as the twin cities of Sault Ste. Marie, located on the border between Michigan and Ontario. Over the years, Baawitigong, the region surrounding Gichigami-ziibi developed into the political and commercial hub of Anishinaabe Aki, the new homeland of the Ojibwe Peoples. This area (particularly its central town known as Baawiting, meaning "The Place of the Rapids"), holds spiritual and political significance and continues to be a vital part of Ojibwe Anishinaabe identity today.
The journey from the Dawn Land to the turtle-shaped island where the Three Fires tribes joined forces to the rapids and falls at Baawiting took place in a period ranging from approximately 1000 BCE to the Common Era to the 12th to the 14th common century.
The Seven Fires Migration: the Final Chapter
Timeline of the Seven Fires Migration Route of the Anishinaabeg:
1,500–1,000 BCE: The first prophecy fire is ignited in Waabanaki, the Land of Dawn. A large group of Algonkin-speaking travelers departs their homeland near Gichigami-ziibi (St. Lawrence River), guided by the symbol of a glowing miigis (seashell) in the western sky, in search of a promised land "where grass grows on water."
1,000 BCE — 9th century CE: During the era known as the Prophecy of the Second Fire, important settlements, called stopping places, are established at Mooniyaang (now Montreal), Animikiiwaabad (now Niagara Falls), and Waawiyaataanong (now Detroit). The second prophecy fire is ignited at Waawiyaataanong.
790 CE — The Three Fires Confederacy is formed at Mishimakinaakong (Macinack Island).
Between the 9th and 14th centuries CE, a major Ojibwe settlement, the 4th stopping place, was founded at Manidoo-minising (Manitoulin Island). This marked the conclusion of the Second Fire Prophecy era, and the third prophecy fire was ignited.
15th century CE: The era of the Third Fire begins. A major Ojibwe settlement is founded at the 5th stopping place, Baawitigong (Place of the Rapids near present-day Sault Ste. Marie, Michigan - Ontario). The gathering includes the doodemag (clans) of Ajijaak (Sandhill Crane), Maang (loon), Nooke (bear), Awaasii/Maanameg (catfish), and Moozoonii-Waabizhesh (combined clans of little moose and marten).
17th century CE — From Baawiting, the migration divides once more in the early 1600s, continuing the quest for the promised land "where food grows upon the waters." The fourth, fifth, sixth, and seventh prophecy fires are kindled along this journey, leading up to the foundation of the seventh and final stopping place, extending into our modern era. The smaller, northern group travels along the northern coast of Gichigami (Lake Superior). Families on this route mainly consist of the doodemag of Adik (Caribou), Bizhiw (Lynx), and Ginoozhe (Pike). A larger contingent of Ojibweg, primarily made up of doodemag of Ajijaak, Maang, Nooke, Maanameg, Maang, and Waabizheshi/Mooz, forges a path westward along the southern shores of Gichigami. Along the journey, the two branches converge, establishing two significant stopping points: Manidoo-minisaabik ("Spirit-rocky island", near today's Duluth, Minnesota) and Mooningwanekaaning (Place of the Yellow-shafted Flicker; La Pointe on present-day Madeline Island), respectively. The Prophecies of the Fourth, Fifth, and Sixth Fires are fulfilled, culminating in the realization of the Seventh Fire as the promised land in the west, "where grass grew on water" (fields of manoomin, the wild rice), is reached. From there, a westerly branch of the northern Ojibwe migrants continues along Gojijii-ziibi (Rainy River) and Miskwaagamiiwi-ziibi (Red River of the North), across the Great Plains—until, a century later, a group of migrants arrives at the Pacific Ocean where they have resided since the end of the 18th century on a reserve in the Canadian province of British Columbia.
19th century CE — Anishinaabe Aki (Ojibwe Country) covers an area from the shores of Naadowewi-gichigami (Lake Huron), Gichigami (Lake Superior), and the upper part of Mishigami (Lake Michigan), extending across southern Canada and the current states of Wisconsin and Minnesota to the Mikinaakwajiw (Turtle Mountain) area in North Dakota. Additionally, there are communities in today's states of Illinois, Ohio, Kansas, Indiana, and British Colombia, and Quebec, for the most part originating from Ojibwe migrants who historically used Baawiting as a launching point to move south and west.
For a comprehensive account of the migration journey of the Seven Fires from the northeastern Atlantic coast through the Great Lakes Region, parts of the Midwest, the high plains in the northwest, and ultimately to the Northwest Coast, please see Stories From the Land of Crane and Turtle.
A Turbulent History of Peace and War.
Beginning at the start of the 9th century CE during the era of the Second Fire, the Three Fires Council, despite having multiple meeting locations, chose Mishimakinaakong (now Mackinac Island) as their favored gathering spot due to its central position. From this island in Lake Huron, the Council convened for military and political discussions and maintained connections with fellow Anishinaabeg, including the Omàmiwininiwak (Algonquin), Mamaceqtaw (Menominee), the Asakiwaki (Sauk), and the Meskwakihaki (Fox), along with numerous other Nations such as the Haudenosaunee, the Nakoda, the Dakota, the Wendat (Huron), the Ho-Chunk (Winnebago), and, later in history, the Wemitigoozhiwag (the French), the Zhaaganaashiwag (the British) and, eventually, the Gichi-mookomaanag (the United States).
While the Council aimed to maintain a balance of power within its Anishinaabe communities and foster peaceful relations with neighboring Nations, unresolved disputes often escalated into wars. This was particularly true with their fierce adversaries, the Kanien'kehaka (Mohawk) and Onyota’a:ka (Oneida) of the Haudenosaunee/Six Nations Confederacy, who persistently posed a threat from the east, as well as the Dakota, the Ho-Chunk, and the Meskwakihaki, longstanding enemies from the south.
During the French and Indian War and Pontiac's War, the Council opposed the Zhaagaanaashiwag (see the bolo tie, depicting Ogimaa Oboonidiyaak (Chief Pontiac) wearing a crown of eagle feathers symbolizing the military force of the Three Fires). In the Northwest Indian War and the War of 1812, they fought against the Gichi-mookomaanag (playing a significant role in Tecumseh's Confederacy during the latter conflict). Following the establishment of the United States in 1776, the Council became a key member of the Western Lakes Confederacy (also known as the "Great Lakes Confederacy"), joining forces with groups such as the Nii'inaawi-Naadaweg (the Ojibwe name for the Wendat), Odishkwaagamiig (the Ojibwe name for the Omàmiwininiwak), the Ozaagiiwag (the Ojibwe name for the Asakiwaki , and the Odagaamiig (the Ojibwe name for the Meskwakihaki).
The Role of Midewiwin in the Three Fires Council
In the past, before Waabishkiiweg (the Europeans) invaded Anishinaabe Aki and disrupted much of Anishinaabe identity, the Midewiwin was an integral part of every aspect of Anishinaabe life. The Midewiwin lodge served as the foundation of Anishinaabe governance, with its influence primarily exercised through the doodem (clan kinship) system. Many visionaries and healers of the Midewiwin were active not only spiritually but also politically, especially within the Three Fires Council.
Thanks to their exceptional abilities, skills, and understanding of the Seven Grandfather Teachings, the Ojibweg viewed the Mideg as capable political leaders, advisers, and decision-makers when confronting European and American military forces and settlers encroaching upon Anishinaabe Aki. They were seen as suitable representatives for their People in trade and treaty negotiations with the Zhaaganaashag (British) and Gichi-mookomaanag (Americans), thereby achieving a level of status, prestige, and authority typically reserved for hereditary ogimaag (chiefs). It was widely understood that the survival of the Three Fires, the Anishinaabeg as a whole, and their cultural values and traditional community/doodem structures, heavily depended on the ability of high-ranking Mideg—with nooke doodemag (bear clans) leading—to address the military and political powers of the Waabishkiiweg and Gichi-mookomaanag, as well as the significant political and environmental challenges that have faced—and continue to face—the entire Anishinaabe Nation.
The Three Fires Lodge: A Contemporary Story of Spiritual Awakening
The Three Fires Council remains vibrant today, both politically and spiritually. The Three Fires Midewiwin Lodge, a modern movement of the Midewiwin Society, draws inspiration from the historic Three Fires Confederacy. This movement is often seen as a revival and strengthening of the original Teachings, Rituals, Ceremonies, and Prophecies of the Anishinaabeg, all rooted in the Midewiwin, the Original, Historic Anishinaabe Lodge of the Good Hearted Ones, originating from the ancient Dawn Land. The ceremonies, influenced to some extent by Christianity, Freemasonry, and New Age ideas, are held in a spiritual place known as the Mide-wiigaan or Midewiwin Lodge. The Mide-wiigaan, a gift from the benevolent spirit/human Wenabozho to the Anishinaabeg, is typically an elongated frame structure made of maple saplings with openings on the eastern and western ends.
Today, there are only a small number Midewigaanan that are actually in use, mainly in southern Manitoba, northwestern Ontario, northern Wisconsin, and Minnesota. The Three Fires Midewiwin Lodge, historically led by the late Grand Chief Edward Benton-Banai, is the largest Midewiwin Lodge with members from Wisconsin, Michigan, Manitoba, and Ontario and a handful from other territories and nations. ⁶
Nowadays, Indigenous nations such as the Mamaceqtaw (Menominee), Ojibweg (Ojibwe), Odaawaag (Odawa), and Bodwewaadamiig/Bodéwadmik (Potawatomi), who consider themselves as the Anishinaabe People, as well as other Native nations, partake in the annual ceremonies of the Three Fires Midewiwin Lodge. The revival of the Midewiwin Lodge is in accordance with the Seven Grandfather prophecies and teachings, spiritually delivered to the Anishinaabe people long before the predicted arrival of the Europeans on the east coast of Turtle Island (North America).
Like the ancient Midewiwin, the Three Fires Midewiwin Lodge is considered a sacred place, both earthly and in the Spirit World, that was given to all Spontaneous People (Anishinaabeg) by Gichi-manidoo. The Three Fires has two interrelated meanings: on an earthly level it signifies the political brotherhood of Ojibweg, Odaawaag and Bodwewaadamiig; on a spiritual level it refers to Mind, Body, and Spirit. The Three Fires Mide Lodge is presided over by the Spirit, called Mide Manidoo, in the form of Midewewe’igan (also called Mitigwakik), the Grandfather Water Drum. The Grandfather is supported by Oshkaabewis, his ceremonial helper, called the Little Boy Water Drum in reference to an origin story of the Midewiwin that says that a little bear boy descended from the Sun and remained for some time among the Anishinaabeg to teach them the mysteries of the Midewiwin. ⁷ Members of the Three Fires Midewiwin Lodge are initiated into the various levels of the Midewiwin (eight in total), and come from across the Turtle Island (North America). The Three Fires Mide members meet in fellowship frequently, mainly at the four seasonal ceremonies which are held in Anishinaabe communities throughout Anishinaabe Aki, the land of the Anishinaabe Peoples.
Three Fires, One Spirit, One Mind
I'll conclude today's story with this gold storytelling pendant, crafted at my workbench as a tribute to my Baawiting ancestors, proud members of the Three Fires Confederation. This elegant piece features a tightly woven stainless steel choker necklace whose circular form symbolizes the circle and unity strength of the Anishinaabe Peoples. The pendant's eagle feather fan, comprising three gold feathers, represent the founding of the historic Three Fires Confederacy and the recent revival of the ancient Midewiwin Lodge. On a deeper level, the feathers embody the unity of Body, Mind, and Spirit. The deep red hue of the three red coral beads on the upper part of the feather shafts signifies the Sacred Ancestral Council Fire of the Anishinaabeg, as well as the blood kinship and survival strength that unite them as a People, both politically (the Confederacy) and spiritually (the Midewiwin Lodge). The red coral represents all Peoples who come to the Lodge, not just those of Anishinaabe descent. Everyone is welcome to participate in the ceremonies as long as they have a sincere heart, mind, and spirit and demonstrate a lifelong commitment to seeking spiritual truth, knowledge, and healing through the Seven Teachings passed down by the Grandfathers from the Dawn Land to the Anishinaabe Peoples. Finally, the two gold dividers between the red coral beads symbolize the realms of Earth and Spirit that converge in the rituals and ceremonies of Niswii-mishkodewin Midewiwin, the Three Fires Lodge of Medicine and History-keeping.
The necklace is intended as a teaching tool and is not available for purchase.
So the story goes...
Giiwenh. This is the story of how the Three Fires of the Anishinaabe Peoples came to be. It also serves as the inspiration for my paintings and jewelry, which embody the enduring spirit of the Three Fires Council, still vibrant today. Miigwech gibizindaw noongom mii dash gidaadizookoon. Thank you for listening to me today. Giga-waabamin wayiiba, I hope to see you again soon.
FOOTNOTES:
¹ The Anishinaabeg migrated from the East Coast, traveling along the St. Lawrence River and around Nayaano-nibiimaang Gichigamiin (the Great Lakes). Midewiwin sources suggest that this migration began around 2,000 years ago and may have continued for 1,500 years. ^
² Spirit Island: Manidoo Minising, also known as Odaawaa-minising, is present-day Manitoulin Island, Ontario. Originally, "Manitoulin" was derived from the Ojibwe and Odaawaa languages, specifically the term Manidoowaaling, which translates more literally to "at the den of the spirit." This name refers to an underwater cave where a powerful spirit is believed to reside. ^
³ The People of the Great River-mouth, or Misi-zaagiwininiwag. The Misi-zaagiwininiwag, or "Mississaugas," are regarded as a "subtribe" of the Ojibwe Anishinaabeg. The name Mississauga is a distortion of "Misi-zaagiing," which means "At the Great River-mouth, or Misswezaagiing, which refers to "a river with many outlets." This name originates from the Mississagi River, known for its bird-foot delta, a sanctuary for fish and waterfowl, and currently a jointly managed Provincial Park. Ojibwe names for these people of the river inlet include Misi-zaagiwininiwag, Misi-zaagiing dash Ininweg, and Misi-zaageg.
According to the oral histories of the Anishinaabeg, after departing the "Second Stopping Place" near Wayaanag-gakaabikaawang ( Niagara Falls), the core Anishinaabe peoples migrated along the shores of Niigaani-gichigami ("First Sea": Lake Erie) to what is now southern Michigan. They are believed to have became "lost" both physically and spiritually. The Misi-zaagiwininiwag, however, who stayed true to the original instructions of the prophets in the Dawn Land, migrated along a northern route by the Credit River, to Georgian Bay. These were considered their historic traditional lands on the shores of Gichigami ("Great Sea"; Lake Superior) and northern Naadowewi-gichigami ("Great Rattlesnake Sea": Lake Huron) around the Mississagi River.
The northern branch that traveled along the Gichi-ziibi (Big River; present-day Ottawa River) divided into the Misi-zaagiwininiwag, the Omàmiwininiwak (Algonquin), and the Nbisiing (Nipissing, who were already residing in that region when the Anishinaabe migrants arrived). These three people retained a unity that the core Anishinaabeg, the larger southern branch, did not.
During the era of the Second Fire, The Misi-zaagiwininiwag called the southern branch to Midewiwin, a spiritual/medicinal society that led to a return to mino-bimaadiziwin: "the path of the good life." This branch, representing the core Anishinaabe peoples, formed the Council of Three Fires and migrated from their "Third Stopping Place" near the present city of Detroit to their "Fourth Stopping Place" on Manitoulin Island, along the eastern shores of Georgian Bay. At this turtle-shaped "Spirit Island," the 3 Fires Council encountered the Misi-zaagiwininiwag, who spiritually reconnected the previously separated southern group with the northern group that had stayed united, marking the coming of the Third Fire.
The Mississauga First Nation, a prominent community of the Mississauga Nation, is a signatory of the Robinson Huron Treaty of 1850. Located at the mouth of the river sharing its name on Lake Huron's northern shore, the Mississauga First Nation's "traditional territory" extends northward into the Huron Watershed, reaching the headwaters of the Mississaugi River and beyond. Other Misi-zaagiing bands are Credit First Nation, Alderville First Nation, Curve Lake First Nation, Hiawatha First Nation, and Mississaugas of Scugog Island First Nation. ^
⁴ The Great Rattlesnake Lake: Naadowe Gichigami, literally: "Be the Sea of the Eastern Massasauga Rattlesnake." Meaning: "Be the Sea of the Haudenosaunee," or "Be the Sea of the Mohawk." ^
⁵ Gichigami-ziibi, meaning the "Great Sea River," is currently called St. Mary's River and separates Michigan's Upper Peninsula from Ontario. The area around this great sea river would become known as Baawitigong, named after its numerous rapids. ^
⁶ Source: Bob Goulash Anishinaabe Blog ^
⁷ 19th century Misi-zaaga'iganiing (Mille Lacs) Chief Bayezhig related the story of Gwiiwizens wedizhichigewinid: Deeds of a little boy, a traditional origin story of the Anishinaabeg and their Midewiwin Society, as follows:
"In the beginning, GICHI-MANIDOO made the MIDE MANIDOOG (Mide Spirits). He first created two men, and two women; but they had no power of thought or reason. Then GICHI-MANIDOO made them rational beings. He took them in his hands so that they should multiply; he paired them, and from this sprung the ANISHINAABEG. When there were people he placed them upon the earth, but he soon observed that they were subject to sickness, misery, and death, and that unless he provided them with the Sacred Medicine they would soon become extinct.
Between the position occupied by GICHI-MANIDOO and the earth were four lesser manidoog with whom GICHI-MANIDOO decided to commune, and to impart to them the mysteries by which the Anishinaabeg could be benefited. So he first spoke to a manidoo and told him all he had to say, who in turn communicated the same information to the next, and he in turn to next, who also communed with the next. They all met in council, and determined to call in the four wind manidoog. After consulting as to what would be best for the comfort and welfare of the Anishinaabeg, these manidoog agreed to ask GICHI-MANIDOO to communicate the Mystery of the Sacred Medicine to the people.
GICHI-MANIDOO then went to GIIZIS the Sun Spirit and asked him to go to the earth and instruct the people as had been decided upon by the council. GIIZIS, in the form of a gwiiwizens (little boy), went to the earth and lived with a woman who had a little boy of her own. This family went away in the autumn to hunt, and during the winter this woman’s son died. The parents were so much distressed that they decided to return to the village and bury the body there; so they made preparations to return, and as they traveled along, they would each evening erect several poles upon which the body was placed to prevent the wild beasts from devouring it. When the dead boy was thus hanging upon the poles, the adopted child—who was the Sun Spirit—would play about the camp and amuse himself, and finally told his adopted father he pitied him, and his mother, for their sorrow. The adopted son said he could bring his dead brother to life, whereupon the parents expressed great surprise and desired to know how that could be accomplished.
The adopted boy then had the party hasten to the village, when he said, “Get the women to make a wiigiwaam (lodge) of bark, put the dead boy in a covering of wiigwaas (birch bark) and place the body on the ground in the middle of the wiigiwaam.”
On the next morning after this had been done, the family and friends went into this lodge and seated themselves around the corpse. When they had all been sitting quietly for some time, they saw through the doorway the approach of a bear, which gradually came towards the wiigiwaam, entered it, and placed itself before the dead body and said, “ho, ho, ho, ho,” when he passed around it towards the left side, with a trembling motion, and as he did so, the body began quivering, and the quivering increased as the bear continued until he had passed around four times, when the body came to life again and stood up. Then the bear called to the father, who was sitting in the distant right-hand corner of the wiigiwaam, and addressed to him the following words:
Noos gaawiin anishinaabewisii, ayaawiyaan manidoo ningwizis.
Bi-mayaa-miniik niiji-manidoo mayaa zhigwa ji-gi-aawiyan.
Noose, zhigwa asemaa ji-atooyeg.
E-mikondem mii etaaabiding ji-gashkitood wenji-bimaadizid omaa agaawaabimaadizid mii omaa; niijii-manidoo mayaa zhigwa ji-giiweyaan.
(“My father is not a human.
I, a son, am a Spirit.
Just as—my fellow Spirit—you now are.
Father! Now, you shall put out tobacco.
Recalling that he could do this only once in order to barely live here, thus he lived here
My fellow Spirit, so now, I must go home.”)
The little bear boy was the one who did this. He then remained among the Anishinaabeg and taught them the mysteries of the Midewiwin; and, after he had finished, he told his adopted father that as his mission had been fulfilled he was to return to his kindred manidoog, for the Anishinaabeg would have no need to fear sickness as they now possessed the Midewiwin which would enable them to live. He also said that his spirit could bring a body to life but once, and he would now return to Giizis (the sun) from which they would feel his influence.” ^
Illustrations, shown from top to bottom:
Niswi-nibwaakaawininiwag ("Three Wise Men") ©2025 Zhaawano Giizhik
Midewaajimowin ("Teaching Midewiwin teaching concepts") ©2025 Zhaawano Giizhik
Bagami-ayaag Niswi-ishkoden ("Arrival of the Three Fires") ©2025 Zhaawano Giizhik
Manidoo Waabiwag ("They see in a Spirit way") ©2025 Zhaawano Giizhik
Anishinaabeg Babaamaadiziwin ("Journey of the Anishinaabe People") ©2025 Zhaawano Giizhik
Doodemag Bimisewn ("Flight of the Clans") ©2025 Zhaawano Giizhik
Mishinigig Ogimaa ("Mighty Otter Chief") bolo tie designed and handcrafted by Zhaawano Giizhik
Enwaachiged ("The Prophet") ©2025 Zhaawano Giizhik
Midewigaan ("The Medicine Lodge") ©2025 Zhaawano Giizhik
Niswi-ishkoden ("Three Fires") necklace designed and handcrafted by Zhaawano Giizhik
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