What's Your Doodem, part 8: Birth of the Bear Clan
- zhaawano
- 6 hours ago
- 16 min read
At the end of the post, you'll find a list of Ojibwe words and phrases from the text, accompanied by audio recordings!
"Regarding the teachings that began with the bears: Their teachings were not specifically about telepathy but about naturally learning their habits by the Anishinabe. My family understood their habits, where they traveled, where they lived, and most importantly, what they ate and the medicines they consumed. By tracking the black bears, my family became a bear clan, not through human teachings, but by learning from the living bears themselves. We adopted their habits and the medicines they used. These experiences taught us the way of the black bear and helped my family survive during the Great Depression when there was no food, no horses, dogs, or animals to hunt. Instead, my family created food and medicines by following and tracking the bear. It did not communicate with us, but we respected its influence on our lives. Its essence was preserved in our medicine within its bear paw. That's how we came to be the bear clan."
- Jessie Cree, Elder and spiritual leader of Mikinaakwajiwing (Turtle Mountain Chippewa band of North Dakota), sharing his perspective on the bear and the origins of the bear clan in his area.Boozhoo, aaniin indinawemaaganidog, gidanamikawininim weweni miinawaa: Hello relatives, I greet you again in a good way!
Welcome to part 8 of my blog series, "What's Your Doodem," where I explore the storytelling art of myself and fellow artists–through jewelry and canvases–in connection with the stories and knowledge of the doodemag (clans) of the Anishinaabeg, Ininewuk (Cree), and Ongwe-Honwe (Haudenosaunee Peoples) from the northern regions of Turtle Island–now referred to as Canada and the United States.
We will learn that in Anishinaabeg societies, as well as in Ininewuk and Ongwe-Honwe communities, families with an extended structure are organized into clans. Specifically, in the case of the Anishinaabeg, these are organized into phratries (clan groups), which are further divided into clans and subclans.
The purpose of these phratries and clans has always been to divide labor and spiritual-ceremonial duties, provide general support, and emphasize individual and group identity.
For the Peoples of Turtle Island, a clan system essentially serves as a regulator for family and marriage and remains a vital component of our identity as a People and our relations with Nations that surround us.
In today's blog post, we will explore the origins of the bear clan. We will also discuss the meaning and importance of the Bear in our daily lives and teachings, including our sacred star stories. No footprints have left a deeper mark on the soil of our hearts than those of our relative, the bear. To us, the Bear is a powerful clan ancestor, bringing us medicine and dreams.
The painting above, named "Birth of the Bear Clan," connects the bear and all other earthly and celestial beings with the Midewigaan, the medicine lodge of the Anishinaabeg Peoples, representing the link between the earthly bear clan and its celestial roots. The bear figure illustrated in the sky portrays the bear as a spirit residing in Giiwedinong, the north and the place of "homecoming," offering the People healing and wisdom. The depicted berries and cedar leaves emphasize the medicinal knowledge of the bears, reminding us of the healing and restorative power of nature and all the animals and spirits of the Universe that surround us.
No footprints have left a deeper mark on the soil of our hearts than those of our relative, the bear. To us, the Bear is a powerful clan ancestor, bringing us medicine and dreams.
In this article, we will get to know the bear as a clan progenitor, an Earth Walker who acts as a giver, keeper, and educator of plant knowledge, a warrior and protector of the Nation, and, last but not least, as a Creator of Magic Stories dwelling in the Night Sky.
Let's start with a short introduction to the bear clans among the Anishinaabeg and Inino (Cree) Peoples, who live in regions surrounding and extending far to the west and north of the Great Lakes, as well as the bear clans among our brothers and sisters, the Ongwe-Honwe or Six Nations from the northeastern Woodland areas of Turtle Island.
Among the Omàmiwininiwak Anishinaabeg (Algonquin), the Ojibwe/Mizisizaagiwininiwag, and Odaawaag Anishinaabeg, the bear is referred to as Makwa. The Bodéwadmig Anishinaabeg call it M’ko, while the Mamaceqtaw Anishinaabeg (Menominee) use the name Awaehsaeh. The Nêhiyawak Ininewuk (Plains Cree), who share a similar language with the Anishinaabeg, refer to the bear as Maskwa. In the Southeastern Woodlands, the Aniywiya (related to the Ongwe-Honwe) and Este Mvskokvike call the bear Yona and Nokose respectively. The Six Nations of the Ongwe-Honwe/Haudenosaunee have different names for the bear and the bear clan: in Kanien’kehaka (Mohawk), it is ohkwá:ri; in Onondowahgoh (Seneca), the bear is onyagwai’ and the bear clan is agedzöní’ga; in (Guyohkohnyoh) Cayuga, it is hnyagwai; in Onundagaono (Onondaga), it is ohgwá:ih. The Onayotekaono (Oneida) use ohkwá:li for bear and ohkwaliha·ká· for bear clan, while the Skaruhreh (Tuscarora) call it uhchírę'.
Bear as clan leader among the Haudenosaunee
Within the Haudenosaunee, also known as the People of the Longhouse, each clan traces its lineage to a common female ancestor, with women holding leadership roles in the clan. These matrilineal clans are symbolized by animals representing water, land, and sky. The turtle, eel, and beaver symbolize the water element; the bear, wolf, and deer symbolize the land element; and the snipe, hawk, and heron symbolize the air element. The Bear Clan members are recognized as Medicine People, serving as the healers of the Nation. According to Ongwe-Honwe tradition, the Bear Clan received the gift of Medicine from an elder woman who possessed knowledge of all the medicinal plants on Earth.
Bear as clan leader among the Anishinaabeg
The Bear Clan is not only one of the most populous clans among the Anishinaabeg but also the largest of their warrior clans. For instance, within the Ojibweg, the nooke doodem accounts for one-sixth of the entire nation. To them, as well as to the Misizaagiwiniwag (Mississaugas), the Omàmiwininiwak (Algonquin), the Oodaawaag (Odawa), the Bodéwadmiik (Potawatomi), and the Mamaceqtaw (Menominee), the bear is a powerful and respected bawaagan (grandfather-appearing-in-dreams). The traditional stories portray the bear as ozhishenyan (the uncle) of the spirit/human Wenabozho, also known as the Great Hare, an important shapeshifter and a co-creator of the world; see the image above, depicting Wenabozho in the shape of an island, who envisions his uncle leading the Anishinaabe warrior clans. It is widely understood that Wenabozho's uncle, originally naawakamig manidoo (a spirit from the middle of the earth) was sent by Gichi-manidoo (the Great Spirit of Life) and chose to walk the earth as a spiritual leader to guide the Anishinaabeg into the dream world and instruct the Medicine People on the medicinal use of herbs.
Mangi-waanakozidan, the Large Paws clan group of the Ojibweg Peoples, is led by Makwa, the Bear, chosen for his fierceness and bravery, making him responsible for defense. Members of the Ojibweg Bear Clan serve as the police, medics, historians, and legal experts of their Nation. Historically, they were the war chiefs and warriors, custodians of the war pipe and war club, and defenders who protected their Nation from enemies by acting in the rearguard. Nooke Doodem members have always served and protected their communities. With their "Makwa DNA" and traditional outdoor lifestyle, they possess extensive knowledge of medicinal plants and herbs used for treating minor ailments and infections. Additionally, bear clan members are responsible for guarding the entrance on the eastern side of the midewigaan, the Lodge of the Midewiwin.
Regarding their physical traits, it is widely recognized that members of the Nooke doodem typically have thick black hair that rarely turns white, even in their later years. The Ojibwe Nooke Doodem colors include maroon, black, white, red, and brown. Black is the most prominent color; bear clan members traditionally use black markings on their ceremonial attire, on the bodies of the deceased, and on their grave effigies.
THE DEFENDERS AND HEALERS:
Nooke: The Bear Clan leads the Warrior/Defender clans. They are also recognized as a Clan of Decision Makers and Healers ("Protectors").
Makade-makwa (Black Bear)
Waabi-makwa (Polar bear)
Misko-makwa (Red bear)
Ozaawi-makwa (Brown bear)
Within the Ojibweg and Misizaawininiwag communities, the Nooke, or Bear clan, was once so large that it was divided into sections based on body parts:
Nooke (Bear)
· Makoshtigwaan (Bear-skull) (Ojibweg)
· Nookezid (Tender-foot) (Ojibweg)
· Makokon (Bear's Liver) (Misizaagiwiniwag)
· Miskwaa'aa (Blood) (Odishkwaagamiig)
· Waabishki-makwa (White Black bear) (Ojibweg)
· Mishimakwa (Grizzly Bear) (Ojibweg)
Today, these sub-clans have merged into one unified clan. Members of the Nooke doodem are not only defenders who watch over the surrounding forests for potential dangers but are also seen as healers and respected guardians of Anishinaabe traditions. Historically, many leaders, often members of the Midewiwin, and legal experts have emerged from the Bear Clan.
Within the Mamaceqtaw Anishinaabeg (Menominee), who consist of 34 clans in total, Awaehsaeh, the Bear, leads the Speakers and Peacekeepers clan group. This group comprises eight clan animals:
THE SPEAKERS/PEACEKEEPERS:
Awaehsaeh (Bear)
Namaew (Sturgeon)
Mekēk (Otter)
Namaeh (Beaver)
Maehkaenāh (Mud Turtle)
Ketaemīw (Porcupine)
Oqsas (Muskrat)
Nakūtih (Sunfish)
Origins of the Bear Clan
Gidaanikoobijiganinaan, our ancestors, who felt blessed each day to live at night beneath a blanket of countless ananoog (stars), understood that as it was above, so it was below; what exists giizhigong– in the Sky World–is reflected below, agidakamig–on the Earth. This insight demonstrated the ancestors’ profound connection with miziwekamig (everything that exists in the cosmos).
The awesi'ag! Our relatives, the animals! Without the awesi'ag, we would not have gidoodeminaanig, our clans. Aanikoobijiganag, the ancestors, listened closely to the awesi'ag and observed their ways with great respect and admiration for their natural intuition and spiritual powers. This respect extended beyond just naawogaadejig (four-legged animals); the terms manidoosh(ag) and manidoons(ag), meaning "little spirit(s)," were used for the spirits of small animals and insects, reflecting this belief. It was thought that animals reveal certain norms and principles essential for humans to live long and healthy lives. For this reason, and understanding that animals embody the fundamental needs of human society, they were chosen as symbols for their phratries and clans. Thus, through the clanship system established by our ancestors, the awesi'ag, even today, inspire clan members with virtues to emulate and provide them with lifelong responsibilities to fulfill—both individually and communally.
While today they hold less significance and are often purely symbolic, Anishinaabe clans remain crucial in traditional occupations, inter-tribal relations, and marriages. During the 17th, 18th, and 19th centuries, our clans played a vital role in warfare, diplomacy, and maintaining law and order. Clans became the primary unifying factor, with "tribal" labels having little or no relevance. Individuals identified themselves as members of a doodem first, followed by their (immediate) family, and then their community.
On an individual level, the clan a person belonged to defined their position and role within their community. Gidodoodeminaanig, our kinship system, was primarily based on social relations and roles rather than direct blood ties. Kinship, along with the clan system it represented, was central to all social relationships. Virtually all social–and, at times, political–interactions were influenced by kinship.
There are several traditional accounts about the origin of Nooke doodem, the bear clan. Initially, it is believed that before becoming a terrestrial being, the bear was naawakamig manidoo, a spirit originating from the core of the earth. This implies that the bear clan may have also originated from the underworld. Other narratives mention a lake and an ocean as the birthplaces of the Bear Clan.
One tradition (illustrated above) speaks of five mysterious beings who, possibly around the 15th century CE, emerged from Mishii'igan (Lake Michigan) to visit the Anishinaabe people. At that time, the Anishinaabe had settled in the area around the rapids and falls of Baawiting (now known as Sault Ste. Marie). The teachings of these Mystery Beings led to the creation of a new societal structure, comprising the clans of the Crane, Loon, Bear, Catfish, and the allied clans of Marten and Moose. These five clans gathered at Baawiting, which became a significant center for Anishinaabe migrants arriving from the South and East. From then on, the bear clan, producing numerous notable warriors and military leaders, would leave its imprint on the Anishinaabe Nation as it pushed its way toward the promised land in the West (and beyond).
An alternative, significantly older tradition, potentially originating from the time when the Anishinaabeg resided in Waabanaki, the Dawn Land, tells of how the bear clan, together with five other animal clans, arose from the waves of wiisagiwi-gichigami (the Atlantic Ocean).
For countless generations, the Waabanakiig, as the Anishinaabeg referred to themselves at the time, lived peacefully without conflict or discord. However, one day, six Midemiigis-gaa-niigaani-gikendanig (Prophets in the form of cowrie shells)–rose from the Ocean.
The first Miigis Being to emerge from the sea was a fish known as Wawaazisii (Bullhead); he established the phratry whose clans would provide the Nation with teachers, scholars, and healers. Alongside Bullhead, Ajijaak (Crane), Nooke (Bear), Moozwaanowe (Little moose-tail), and Aa’aawe (Pintail Duck) formed the original five clan groups. The sixth Being to come from the sea, a Binesi-miigis-ayaa or Thunderbird Seashell Being, reportedly sank back into the sea after exposure to the sun's light and heat; other accounts suggest he returned to the sea to protect the Peoples, as his power was so great that looking at him was fatal.
This event, which likely took place ten to twenty thousand summers ago, initiated the first kinship system based on doodemag (clans or totems). This system, having expanded over the ages to include more than a hundred clans, continues to be upheld today.
An even older tradition, possibly originating from the height of the last glacial period, speaks of the bear clan's beginnings from the star formation known as Gichi-makwa (Great Bear), or Makoshtigwaan, the Bear's Head. This refers to the bowl, or quadrilateral of the asterism identified as the Big Dipper in Western star charts. In ancient beliefs, when a bear clan member died and entered the spirit world, their soul would journey along the Trail of Souls (Milky Way) back to their clan in the Great Bear Star Formation. See the illustration above, depicting the Makwa Manidoo, a Spirit Bear residing in the North, and Wenabozho, the Great Hare and helper of the Anishinaabe people, guiding a deceased individual to the original six bear clans' home in the sky. Ritualistic “X-ray” symbols are within the bear figure, including two miigisag (cowry shells, symbolizing the bear's supposed origin in both the underworld and the ocean) and three bear berries (representing the bear's healing powers on earth). The giizhik (cedar tree) atop the roof of the midewigaan, the Medicine Lodge on earth, stretches into the sky world, thus linking the earthly bear clan with its celestial counterpart. The pipe-carrying gookooko'oo (owl) underscores the connection between the people's ceremonial lodge on earth and the medicine lodges that line the Path of Souls in the night sky.
Long ago, perhaps even before our distant ancestors journeyed from the Atlantic Ocean's shores to gichigamiin, the Great Lakes, they would share tales of Ishpiming Gichi Makwa, The Great Sky Bear. During the lengthy winters, they watched as the Bear, now often referred to as the Fisher by many of our fellow tribe members, traveled across the night sky. They recognized that spring was near when Ishpiming Gichi Makwa was directly overhead in the early evenings. Even today, the appearance of Ishpiming Gichi Makwa signals to the Anishinaabeg that it is time to prepare for aninaatig ozhiga'igewin: the tapping of the maple trees..
Our ancestors from long ago understood that events in the Sky World predict (and thus complemented) occurrences on Earth. They recognized that the life cycle of bears on Earth mirrored the seasonal journey of the great sky bear around the Giiwedin-anang (the Returning Home Star, or Polaris/North Star). The bear residing in the sky (see the image of the silver storytelling belt buckle, titled "Sky Medicine Bear") ² watches over the earth from its giizhigomakwaanzhwan (sky dens), and the earthly bears mimic their celestial cousin's movements by digging for medicinal plants in spring and summer and by finding a resting place in the earth's embrace for hibernation. However, the Earth Bears also care for the sky! Since the first humans came from the sky, earthly bears, by extension, continue to care for their descendants, the Anishinaabeg.
Bears as political figures within the Midewiwin ranks
Wii-da onagishkaakawen
Anaamakamig.
(“Your footprints will fade
As if deep into the earth.”)
- Ojibwe Midewiwin song to the bear¹In conclusion, a note on the the important role that Nooke Doodem has had, and continues to have, in the daily lives of the Anishinaabe Peoples, as well as in their political and military arenas.
Nooke doodem, the bear-totem clan, not only guides the life path and social responsibilities of its members but also holds deep significance for the Anishinaabeg community as a whole. The distinctive physical traits and mental capabilities of bear clan members, often compared to those of bears, provide a solid foundation for the Anishinaabe political system. Mideg (members of the Midewiwin) are esteemed as Elders who provide guidance and make decisions for the community's welfare and stability. As a result, they have always played a crucial role in Anishinaabe governance. This is why bear clan members, given the social importance of their doodem, have traditionally held key positions in the Mide Lodges. The silver storytelling belt buckle shown above, featuring shadowbox settings of turquoise and red corals, symbolizes this; the oval turquoise represents the bear clan's significant spiritual and medicinal role in the Midewiwin, and the red coral bear claws signify its historically extensive political influence and power within the Anishinaabe nation. Recessed, chemically blackened shadow box settings were used to indicate that the bear originated from the earth's core as he was formed from the medicinal roots of the Tree of Life. The stone and the five coral cabochons together represent the historical bear clans that comprise today's nooke clan group.
It is widely recognized that the survival of the Anishinaabeg, along with their cultural values and traditional community/doodem structures, has largely relied on the capability of high-ranking Mideg—particularly those from the Nooke doodemag (bear clans)—to address adversaries and the significant political and environmental challenges that have confronted–and continue to confront–the entire Anishinaabe Nation.
In the past, when the Ojibwe Anishinaabeg faced the aggressive expansion of the Haudenosaunee from the east, as well as the European and American military, political powers, and settlers encroaching on Anishinaabe Aki, the Mideg of the Bear Clan were chosen to represent the Three Fires Confederacy due to their exceptional abilities and skills. Members of the Midewiwin were regarded by their communities as capable war leaders who defended the land against Haudenosaunee war parties and as skilled political leaders, advisers, and decision-makers suited to represent the Confederacy in trade and treaty negotiations with the Zhaaganaashag (British) and Gichi-mookomaanag (Americans). The Nooke Doodem, along with the doodem of Ajijkaak (Crane), welcomed the Europeans to Mikinaakomonisin (Turtle Island). Consequently, the Mideg, particularly those who were part of the nooke doodem, achieved a status, prestige, and authority that was typically reserved for hereditary ogimaag (chiefs).
Thus goes the Teaching...
Giiwenh. Thus goes the Teaching Story about the Bear and its significance to the Peoples of the great Turtle Island... Miigwech bezindamoyan noongom mii dash gidaadizookoon. Thank you for listening to my storytelling today. Giga-waabamin wayiiba, I hope to see you again soon....
Footnotes:
¹ Source: Basil Johnston, Ojibway Ceremonies. University of Nebraska Press, Lincoln and London, Bison Book Edition 1990; p. 103.
² The jewelry featured in this blog post is crafted and designed by the author. These pieces serve as storytelling tools and are not for sale.
Images of paintings from top to bottom:
Birth of the Bear Clans ©2025-2026 Zhaawano Giizhik
Wenabozho's Island Dream ©2025-2026 Zhaawano Giizhik
The Emergence of the Clans ©2022-2026 Zhaawano Giizhik
Birth of the Bear Clans (detail) ©2025-2026 Zhaawano Giizhik
"Sky Medicine Bear" storytelling silver belt buckle by Zhaawano Giizhik
"Nooke Doodem" storytelling belt buckle by Zhaawano Giizhik
Note: The paintings and jewelry serve as storytelling instruments and are not for sale.
List of Ojibwe vocabulary with audio transcriptions
aa’aawe — northern pintail
aaniin — hello, hi, greetings
agidakamig — on the ground
ajijaak — sandhill crane, Crane Clan, Crane constellation (Cygnus)
anaamakamig — under the earth
anangoog — stars
anishinaabe: see anishinaabeg
anishinaabe — A human being; a Native person; a member of an Anishinaabe Nation
anishinaabeg — Human beings; Native persons; members of Anishinaabe Nations
awesi'ag — (land) animals
baawiting — rapid; waterfall; Sault Ste. Marie; rapids of St. Mary River; St. Mary’s River; outlet of Lake Superior; a person of the Tsenacommacah (Powhatan Nation or Confederacy)
binesi — a large bird; a thunderbird
binesi-miigisayaa — thunderbird seashell being
boozhoo — hello, hi, greetings
boozhoo, aaniin indinawemaaganidog — hello, greetings, my relatives
doodem — totem, clan. NOTE: There isn't a straightforward standalone word for clan or totem. A personal prefix and/or suffix must accompany the dependent noun stem "doodem" to form a complete word. For example: odoodeman = her or his clan.
doodemag — totems, clans -
gichigamiin — "be great seas"; the Great Lakes
gichi-makwa — great bear; the Ursa Major constellation
gichi-manidoo — great mystery, great spirit, sum of all spirit
gichi-mookomaanag — "long knives"; Americans
gidaanikoobijiganinaan — our ancestors; our great-grandparents; our great-grandchildren
gidanamikawininim weweni — I greet you all in a good way (sincerely)
gidaadizookoon — me story-telling to you
gidodoodeminaanig — our clans
giga-waabamin — I will see you
giiwedin — "coming home"; there is home-coming; the North; the North Wind
giiwedin-anang — "homecoming star"; the Pole Star
giiwenh — so the story goes
giizhigomakwaanzh — a sky bear's den
giizhik — (northern, eastern) cedar tree
gookooko'oo — an owl
indinawemaaganidog — my relatives
ishpiming — above, in the sky
makwa — (black) bear
makade-makwa — black bear
makoshtigwaan — a bear's head; Bear's Head Star Formation (the bowl, or quadrilateral, of the Fisher Star/Big Dipper); Bear Skull Clan (historic)
mangi-waanakozidan — "make paws big"; Large Paws (clan group)
manidoo — spirit; mystery
manidoog — spirits
manidoons — "little spirit"; a bug; a flying insect
manidoonsag — "little spirits"; flying insects
manidoosh — "little spirit; a bug, an insect, a worm (pejorative form)
manidooshag — "little spirits"; bugs (pejorative form)
mide — "spiritual mystery"; a member of the Midewiwin
mideg — members of the Midewiwin
midemiigis-gaa-niigaani-gikendanig — sacred-seashell prophets
midewigaan — Midewiwin Lodge
midewiwin — "Society (Lodge) of Those Who Are In A Sacred And Unseen State"; the Grand Medicine Society
mii dash — so then, and then, while
miigisag — cowrie shells; seashell beads; pearls; wampum
miigwech — "it is enough"; thank you!
miigwech bezindamoyan noongom mii dash gidaadizookoon— thank you for listening to my sacred-storytelling today
mikinaakominis —turtle island; North America
mikinaakwajiwing —Turtle Mountain reservation, ND
misizaagiwininiwag — The Mississauga Ojibwe Anishinaabeg; literally: People (Men) of the (Place of) Many River Mouths
miziwekamig — all over the earth; all over the world
moozwaanowe — little moose tail (clan)
naawakamig — in the center of the earth
naawogaadejig — the four-legged animals
nooke/nooke doodem — the Bear Clan
nookezid — s/he who is tender; tender-foot
ogimaa — a leader, a chief
ogimaag — leaders, chiefs
ojibwe — member of the Ojibwe Anishinaabe nation
ojibweg — members of the Ojibwe Anishinaabe nation;
the Ojibwe Anishinaabe nation
ozaawi-makwa — brown bear
ozhishenyan — someone's cross uncle
waabanaki — dawn land, land in the east
waabanakiig — People of the Dawn Land (Wabenaki Confederacy; Abenaki persons; Abenaki Nation)
waabi-makwa — white bear; polar bear
waabishki-makwa: see waabi-makwa
wawaazisii (or awaasizii, or owaazisii) — brown bullhead (cat)fish. Awaasii (doodem): Brown Bullhead Catfis Clan
wenabozho — nanabush, a culture hero central to Anishinaabe cosmology
wiisagiwi-gichigami — "be a bitter great sea"; the Atlantic Ocean
zhaaganaashag — "those who are blown into sight"; "those who arrive swiftly"; referring to Englishmen, Irishmen, White Men, and Canadians. The term depicts how British soldiers would unexpectedly arrive on horseback, using surprise tactics to attack Ojibwe camps. From the verb "zhaag"(emerge) + "an" (by use of something) + "aashi" (s/he is blown by the wind).
THE LINKS:
What's Your Doodem: Birth of the Bear Clan