Significance of Anishinaabe Literature - Essay Example

Significance of Anishinaabe Literature “It was Grandmother of the Sea who brought mankind in a sack from beneath the waves”1 How does a superior long-lasting tale take form, and stay famous for generations? There can be various contributing factors; such as, presence of a suspenseful plot, passionate account of a love story, engaging description of a setting, interesting portrayal of one’s forefathers, an intense struggle between the good and the evil, or the eventual triumph of the main protagonist. No matter what the content is, any piece of literature can only survive the test of time, and gradually transforms into a legend, if it fulfills the criteria of relevancy and righteousness. A fable, poem, play, or an anecdote, will have a continuing impact if it contains a moral lesson, which not only relates to the readers’ life, but also fills them with a sense of hope, and acts as a guide during tough patches of life. This is the reason Anishinaabe, also referred as Ojibwe, folklore, especially the short stories, had been, and is still famous among the Native American and general population. Long before Ojibwe had a written language, storytellers kept ‘Books’ of the tales, where few raconteurs were responsible for compiling the historical incidents, another group of narrators accumulated cultural myths, and the last group gathered religious traditions (Dunn, 20). Majority of these stories were transferred orally from an older generation to a younger generation, to convey the underlying moral messages, and to teach the wisdom within. Anishinaabe literature plays a crucial role in the life of indigenous people, as it richly portrays their dynamic history, guides their troubled and disillusioned younger generation, and serves as a moral support during turbulent times; whilst constantly depicting their abounding values, and their interconnected world of man and nature. Anishinaabeg firmly believe that it is only after fully appreciating the creation process that they can completely understand their purpose and position in this world. Their accepted wisdom, regarding the initial development of life, is clearly delineated in the ‘stories of creation,’ which not only provides an insight into the life’s origins, but also enables the comprehension of patterns of future existence (Bird, 52). Historically it is believed that the process of creation took place in four sequences; first of all the physical world came into being, followed by the plant, and animal worlds, and lastly human race was formed (Johnston, 21). Johnston further describes that traditionally in Anishinaabe historical stories, the ‘Kitche Manitou’, the Great Spirit, and their equivalent of Christian God, had a vision of the world as it is today, and proceeded to create all four types of life, out of nothing. Kitche Manitou also bestowed special and distinct powers to each living being, for example, the sun was given the power of ‘light and heat’, the earth was bestowed with ‘growth and healing’ capacities, so that they all can effectively carry out their functions of life in this world, and also live in harmony with other creatures (12). An important fact here is that, in Anishinaabe historical accounts, the human race was created at the end, and is considered the weakest of all types of living beings. It can also be said that this belief was meant to keep the mankind, known for his arrogance, and pride, humble and considerate of those around him. Bird quotes an Anishinaabe elder claiming that “If the waters stop flowing, there will be no life; if the plants die, there will be no life; if all the animals die, there will be no life; if, however, humanity ceased, life will flourish” (4). This statement eloquently captures the perceived interdependence of human race on other forms of life, and again strengthens the initial argument that to realize one’s rightful position in the world, one needs to recognize the value of other beings, and be grateful of what is bestowed upon him or her by the great Kitche Manitou. Other than ancient creation legends, Anishinaabe stories and other literature had played a great role in portraying their complex and engaging culture. Their stories have not only explicitly showed man’s intertwined existence with nature, but also overtly detailed their ceremonies, traditions, and other rituals. It should be noted that written tradition began in early nineteenth century, and by the end of twentieth century, Ojibwe boasted more literary published writers than any other North American tribe (Stirrup, 370). Whether it is Johnston explaining the ceremonial smoking of ‘pipe of peace,’ (43) or Northrup comically portraying the ‘princess’ contests (4), all of these stories and narratives, helped in getting an insight into the, otherwise exclusive, culture, and lifestyle, of ancient and modern day Anishinaabeg. In majority of the ceremonies, such as, the Wawweendaussowin, the naming ceremony (Johnston 11), or Pagidaendijigewin, the ritual of the dead (Johnston 129), most of the rites involved usage of herbal products, such as smoking of tobacco, or burning of cider, which shows the staunch reliance of local people on mother nature. One of the dominant values of Ojibwe tribes is the habitual gratitude of bounties bequeathed by the great Kitche Manitou, and majority of their customs are designed to honor and thank him. In addition to the representation of culture, Anishinaabe literature also vividly describes the beautiful landscapes of Ojibwe lands. And because of its poetic prose and thorough expressions, in recent years, there had been arguments to consider Anishinaabe texts as not only ‘cultural,’ but also ‘intellectual’ piece of writings (Justice, 336). These texts are knows for creating breathtaking images, such as, ‘And the land’s sounds were wonderful. No bird song on earth could compare to the songs of the birds that echoed in these forests. No thunder on earth could have been as loud as the thunder there. And yet even the most awesome winds in this land were as balmy as our south winds” (Johnston, 12). The native writers took immense pride in the beauty and wholesomeness of their land, and their writings depict their gratification on having such splendor around them. The Anishinaabe traditions require it’s practioners to be humble and thankful all the time. These literary works have not only helped in educating the general population about Ojibwe culture, but has also helped younger indigenous population deal with the self-identity, self-deprecation, and other issues. Indigenous people refer to a story teller as Isumataq, which means an individual who is known for building an environment in which ‘wisdom reveals itself’ (Dunn, 20). Therefore, the primary purpose of stories is to impart the knowledge and insights the elders have accumulated, over the decades, to the younger generations. One of the basic values of the Anishinaabe is the preference of ‘collective’ over ‘self’, which is in direct contrast with the modern day western belief of individualism. This has led to a lot of disillusionment with in the younger generations. Also, recent studies have shown that the young people are showing far less commitment towards acceptance of the cultural norms than their older counterparts (Bird, 65). The young Anishinaabeg are beginning to spend less and less time getting acquainted with their traditions. Also, the recent times have also seen the Anishinaabe youth dealing with decreased sense of exploration, increased disillusionment, and addiction issues. The Ojibwe considers mankind as a part of an interconnected web, and to remain in balance, each part needs to realize its significance and obligation. On one side, we have Anishinaabe culture strongly believing in prioritizing a sense of collectivism with the community, and the natural surroundings (Bird, 3), and on the other side, we have western culture stressing on self-distinctness. This has ultimately created confusion among the youth, who are attracted to the independent lifestyle outside of the reserves, and are also burdened with the responsibility of adhering to the Anishinaabe way of life. The recent generations also had to deal with the constant stereotyping, and the racial stigma, attached to being a native, which had resulted in increased frustration and depression. In addition to the confused identity, indigenous youth is also facing problems with the violence and substance abuse. In recent years, the Anishinaabe community, just like other native tribes, has seen a marked increase in the cases of substance and domestic abuse. It has been contested that any society that is one the verge of distinction, starts to demonstrates a trend of self-destruction habits, such as deteriorating family structures, failing governments, and alcoholism and other addictions (Gross, 450). In the words of Chico, a native, “There is a battle going on behind the wall with the Native Community. It’s a battle against alcohol and drug abuse, against physical and mental abuse, against poverty and ignorance, against racism and anger”( Teuton et al., 118)These caustic trends have also infiltrated the literature, and had been part of many plots, such as, in O-GI-MAW-KWE MIT-I-GWA-KI, son of Chief Pokagon, Olondaw becoming an alcoholic and eventually losing his life. Similarly, many other literary writers took upon themselves to highlight these indigenous issues, and to collectively work towards a solution (Teuton et al., 198). At the same time, we do see an emergence of highly educated Anishinaabe literary figures, writing contemporary novels and scholarly papers with the sarcastic and comical tones; Jim Northrup, and Gross Lawrence, to name a few. Here, most probably, their strategy is to critique Anishinaabe conduct of life, which sometimes does seem eccentric and peculiar to non-aboriginals, as an insider, and to provide disheartened youth with identifiable native role models. In these troubling times, these writers are serving as rays of light for the troubled Anishinaabe youth. They are showing that with all its strangeness and impracticalities, the Anishinaabe culture, with its love and respect for fellow beings and other creatures, boasts a strong value and societal system; and they would rather have an Anishinaabe identity as compared to a more global identity. Again, the Anishinaabe literature, which has served many previous generations in tough times, is providing guidance to the young people, and is helping them to stay strong in the face of opposition. Ever since, the Europeans set foot on this part of the world, local people have started mentioning them in their writings. Whether it was the initial contact, the regular trade dealings, the inter-marriages, or the invasion of land, indigenous people have regularly referred to white-skinned people in their literature. With the advent of European settlers, natives did manage to prosper by trading with them, but this success came at a huge cost of decrease in power over the land, loss of language, and decrease in identity. Again, It is with the help of indigenous literature that this nation has kept going, and dealt with the entire crisis. This literature has helped Anishinaabe people deal with turbulent times, including the forced loss of land, damage to the culture, and regular altercations with the government. Many theorists have contested that the Anishinaabeg are dealing with something called Post-Apocalypse Stress Syndrome (also referred as PASS). Although, the Christian version of the day of reckoning has not arrived yet, it is said that the destruction, natives experienced, ever since the arrival of Europeans, is somewhat similar to an apocalypse. The native population decreased by an almost ninety to ninety-five percent (Gross, 130). In Anishinaabe, the reconstruction, after these disastrous circumstances, had been largely due to the solace provided by the literature. Unlike the real life, Anishinaabeg were able to conquer the white-skinned man in these stores. They usually comprises of a main protagonist, Wenabozho, who usually would get in skirmishes with foreigners, and would always vanquish them. For example, in one tale, Paul Bunyan, who was a representation of foreign invaders, was planning to destroy a forest. However, Wenabozho, with his mythical and creative powers, was able to destroy his enemy and save the day. In other stories, Wenabozho, would employ the powers of his animal and plant friends, and again obliterates his enemy. In some traditions, Wenabozho would be given such an esteemed religious status that he would get equivalent to Jesus (Gross, 131). All of these references were designed by Anishinaabeg to strengthen the cultural ideologies, as compared to dominant European beliefs. They knew that in reality they cannot emerge as winners, but they would certainly like to preserve some hope for current and future generations, in the form of these stories. Anishinaabeg, because of their way of life, has been criticized many times by the government; their strong adherence to the ancient religious practices, and general respect for antiquated cultural norms, appears as a threat to the outside government. There are many examples, for example, the historic case of Lyng v. Northwest Cemetery Association, where United States Forest Services was allowed to construct a road through the sacred lands of a native tribe. Even though natives comprehensively explained the significance of these holy sites, their argument was over ruled (Gross, 128). These experiences have shaped many stories of Ojibwe literature. The relevancy of the Anishinaabe stories can also be shown with the following example: Bird tells us about a story, narrated by King, of a Coyote who tricks ducks to remove their feathers, by proclaiming that these feathers will harm them. He continues doing so, until ducks are left with almost no feathers. This story was interpreted in the context of the regular altercations of indigenous people with the government. The Coyote represented the government, while ducks represented the Anishinaabeg, and the government keeps on clashing with the natives, until they are left with no land, culture, or identity (Bird, 6). Though, this interpretation can be somewhat extreme on the part of aboriginals, but it does show their animosity towards the government. In addition, this elucidation also shows the Anishinaabeg writings are based on strong symbolism, and these concepts can be used in variety of ways by the indigenous people, as per the required circumstances. To summarize, it can be seen that the Anishinaabeg literary works had been and are still relevant, and the newer generations of writers are playing their part to add to this wonderful and grand genre. For outsiders, these poems, narrations, and tales, make an interesting read, and take them into the vivid world of Anishinaabe culture and way of life. For insiders, these literary pieces are reminders of their creation, souvenirs from elder generations, memories of past sacrifices, and above all, a support for future ordeals. Works Cited Barnouw, Victor. Wisconsin Chippewa Myths & Tales: And their Relation to Chippewa Life. Wisconsin: The University of Wisconsin Press., 1977. Bird, Stan G. A Sense of time, A Sense of Place: Examining Anishinaabe Identity Development within and between Generations.” University of Calgary (2009). Brehm, Victoria. A Fully Accredited Ocean: Essays on the Great Lakes. Michigan: The Univeristy of Michigan Press., 1998. Brehm, Victoria. Sweetwater, Storms, and Spirits: Stories of the Great Lakes. Michigan: The University of Michigan Press., 1990. Dunn, Anne M. When Beaver was Very Great: Stories to Live by. Wisconsin: Midwest Traditions., 1995. Gross, Lawrence W. “The Comic Vision of Anishinaabe Culture and Religion.” The American Indian Quarterly 26/3 (2002): 436-459. Gross, Lawrence W. “Cultural Sovereignty and Native American Hermeneutics in the Interpretation of the Sacred Stories of the Anishinaabe.” Wicazo Sa Review 18/2 (2003): 127-134 Gross, Lawrence W. “Humor and Healing in the Nonfiction Works of Jim Northrup.” Wicazo Sa Review 24/1 (2009): 65-87. Johnston, Basil. Ojibway Ceremonies. Nebraska: University of Nebraska Press., 1990. Justice, Daniel Heath. “Currents of Trans/national Criticism in Indegenous Literary Studies.” The American Indian Quarterly 35/3 (2011): 334-352. Northrup, Jim., & Margaret Noori. Anishinaabe Syndicated: A View from the Rez. St. Paul: The Minnesota Historical Society Press., 2011. Stirrup, David. “To the Indian Names are Subjoined a Mark and Seal: Tracing the Terrain of Ojibwe Literature.” Literature Compass 7/6 (2010): 370-386 Touton, Christopher., Janice Accose., Craig S. Womack., & Daniel Health Justice. Reasoning Togather: The native Critics Collective. Norman: The Univeristy of Oklahama Press., 2008. Treuer, Anton. Living Our Language: Ojibway tales & Oral Histories. St. Paul: The Minnesota Historical Society Press., 2001. Warren, W. William. History of the Ojibway People. St. Paul: The Minnesota Historical Society Press., 2009. Read More