Language And Culture Of Anishinaabe People - Essay Example

Language And Culture Of Anishinaabe People The people of Anishinaabe live in over 220 separate nations and provinces surrounding the Great Lakes in Canada and the United States. Twelve of these nations are located in Michigan and there are over 58,000 American Indians in Michigan according to US Census. These native Indians form the Anishinaabe tribe of America. Some American universities teach Anishinaabemowin, the language spoken by the people of this tribe. These people were divided into three communities: Odawa, Ojibwe, and Bodewatomi speaking different dialects of the Anishinaabemowin. The Indians still hold the ways of their ancestors and cultivate, nurture, and protect the knowledge of their ancestors among their children. This has led to the continuity of the rich Anishinaabe language and culture that is still studied by the present generation. Children learn their language, governance, judicial system, culture, religion, and citizenship. This culture was overshadowed by Christianity and modernization, but the remaining descendants teach their children about their ancestors in order to ensure the continuity of their culture. It is difficult to maintain ethnic identity without the existence of language. The Anishinaabe descendants struggle to maintain continuity of their language by teaching their children. The learning process begins by explaining the meaning of the verbs in the seven teachings (Apple, 2008). The seven pronouns are set in the teachings called the seven grandfathers. These are: Nbwaakaawin (wisdom), Zaagi’idiwin (love), Minaadendamowin (respect), Aakwa’ode’ewin (bravery), Debwewin (truth), Dibaadendiziwin (humility) and Gwekwaadiziwin (Honesty). These are part of the original words of the ancestors that form the roots of the language. Understanding language helps understand the cultural practices, institutions, and social festivities observed by the Anishinaabe. The elderly in the communities act as reference points for teachers and learners of the language. Their dialect and understanding of the language has not been overly diluted by the English language, as is the case among the young people (Eigenbrod, LaRocque and DePasquale, 2010). The Ojibway language, part of Algonquian language group, is the most frequently spoken Aboriginal language besides Cree and Inuit languages. It is usually expressed in syllabics or the roman orthography. The syllabics were invented in 1840 by James Evans, a missionary working in Hudson’s Bay. Some Anishinaabe people claim that he did not invent the symbols, but he incorporated them into the writing system (Tigerman, 2006). The Wawatay bilingual newspaper commonly circulated among the Anishinaabe communities in northern Ontario contains texts written in syllabics. In some other texts such as children books, roman orthography is used. These forms of writing are also commonly used in educational materials that have revived the Ojibway language. English authors of the Anishinaabe origin have revived the language through the educational system, media, and literary works. They have helped produce bilingual books that enable the young generations learn their native language. Northwest Ontario has the largest population of the Anishinaabe people. The people have two collections of narratives passed down orally for centuries. These are the Ojibway heritage and the sacred legend. The sacred legend existed among the Oji-Cree speaking community near the sandy lake. The collection contains a creation story with the earth diver motif. According to these stories, several animals dived deep into the ocean to retrieve soil for recreating the earth after the great flood. This distinguishes the Aboriginal creation stories from the Biblical stories. However, missionaries declared the ecological relationships among living things superstitious and primitive. Missionaries introduced church-run schools that taught English and the European way of thinking (Vizenor, 2009). The introduction of Christianity affected the spiritual beliefs of the Anishinaabe. This affected their language, beliefs, and cultural practices such as the knowledge of animals and plants. The Anishinaabe people have original laws that help them maintain a good life on the Mino-Pimatisiwin; a beautiful path left behind by the ancestors. These laws created a connection between the people and the mother earth. These laws are passed orally from one generation to another, but current scholars and writers have published them in books. Traditionally, the laws were illustrated by symbols, which included a circle with four quadrants representing each law. The laws are sharing or caring, kindness, honesty, and faith. Each teaching was accompanied by a symbol that helped the learners retain the meaning. Land and animals were used to illustrate the relationship among all things, and the relationship to each teaching. These teachings formed the basis of the Anishinaabe culture and continue to maintain the animate features of their culture. These teachings were interwoven with cultural activities in order to ensure their continuity (New, 2002). The four original laws had a socialization value among the people. They challenged the people to take responsibility and gave them power to make life choices. For example, a tree was used to illustrate the honesty teaching. The tree represents the sense of integrity as people walk and live on earth. They remind people to walk with honor by creating the understanding that people can walk through life making good and bad decisions. Trees are either straight or crooked depending on their species. As people walk around, they meet both straight and crooked trees that remind them of the good and bad choices they have made. People carry their conscience around that reminds them of their choices, and trees act as a moral reminder. According to the Anishinaabe, people must consider others and the world when making life decisions since their decisions might affect others or the world (Vizenor, 2000). Another symbol used during teaching activities was the medicine wheel. The wheel originated from the First Nations peoples of the Turtle Island in North America. The wheel had four quadrants representing the emotional, spiritual, cognitive, and physical domains of an individual. This created self awareness by illustrating the four aspects of human beings. The medicine wheel places the people at the center of their own life-world and presents a learning environment that encourages self-awareness and self-regulation. This form of learning explained that human beings were more than the physical figure. Self-awareness would make the people make sound decisions that would create value in their lives. This involves critical and mindful self evaluation that helps individuals identify the spaces within them that are underdeveloped. The medicine wheel helped individuals explore their inner spaces and identify areas that needed improvement (Warren and Schenck, 2009). The Anishinaabe clan system was illustrated by seven-pointed star with an animal that represented a clan at the end of each star point. The star represented the social governing by illustrating the contribution made by each clan to the whole community. The clans played an important role in marriages, inter-tribal relations, and traditional occupations. There were seven clans that originated from the Miigis beings that appeared from the Atlantic Ocean and taught the clan system to the Anishinaabe living along the coast. The clan system acted as a form of government and provided a means of dividing labor. The Little Moose-tail was responsible for hunting, scouting, and gathering; the Bullhead group was responsible for teaching and healing. The Bear clan was charged with defense and healing while the Crane clan was responsible for international communications. The Pintail clan was in charge of internal/domestic communications. The five were the original Anishinaabe clans, but the Fox and Fisher clans were later incorporated into the clan system (Peacock, Wisuri and LaDuke, 2002). The Anishinaabe prophecies or the seven fires are cultural elements that contain an account of the history. The song speaks of the different eras the people would experience. It begins with prophesy that led to the migration of the Anishinaabe people to Turtle Island. The first prophet had spoken of how the nation would move and follow the sacred shell looking for a turtle shaped island. This caused the mass movement of people from the Atlantic coast to Montreal where they found the Turtle Island. The second prophecy talked of how the people would lose their sacred shell, which led to the division of the migrating nation. The north and southern later rejoined at an island that became the Odawa Island. The third prophesy talked of the migration of the people up to an area where food grew on water, which turned out to be the shores of Lake Superior (White, White and Vizenor, 2008). The fourth prophesy talked about the arrival of the light skinned race. The French people were the first to arrive peacefully and the Anishinaabe formed trade alliances. This strengthened the political and military strength of the Anishinaabe. Later, the British and Americans invaded the Anishinaabe. The fifth prophesy talked of the great struggle that would grip the people, which happened during the struggle with Christianity. The sixth prophesy talked about the falsehoods of the fifth prophesy and the grandchildren would turn against their elders. The seventh prophesy talked of the emergence of new people and the Anishinaabe would retrace their steps trying to find their trail. This talked of the modern tribes that have forgotten their historical cultures. The Anishinaabe had several interpretations for different bodies and animals. The stars were associated with physical and symbolic that brought enlightenment and wisdom. The upper sky contains the land of peace and happiness reached within four days by the spirits of the deceased. The principle stars were the morning star, evening star, and the fisher star, a constellation of the Big and Little Dipper. The Women’s Star represents a powerful medicine man residing in the realm of the west. The medicine man was the patron of all women and a tutor of the young dawn. He taught about healing, patience and the need for self-restraint. The Morning Star was also a medicine man embodying knowledge and youth. The conflict between the Morning and Evening stars symbolizes the eternal conflicts and dualisms of the human souls and society. The Fisher star represents the hunting community of the Bear clan from the Great Lakes (Lee, 2003). The Anishinaabe believe in the existence of the land of peace that is inhabited by the spirits of the dead. Life on this world should provide good fortune, good health, and peace of heart that will help secure admission in the next world. The status of a person in the society is not enhanced by material wealth but relies on courage, skill, respect for children and elders, and the sacred life. Living a good life is the central goal of the Anishinaabe. This requires personal efforts, assistance from medicine people, and effective help and cooperation with the spirit-helpers in the universe. Reciprocal responsibilities and mutual obligations are required between humans and nonhumans. Dreams and visions create a direct social interaction with the spirit world. Maintaining high moral standards and honoring mutual obligations between all life forms and obtaining power from grandfathers and ancestors help an individual live a good live (Geniusz, 2009). Every person has a path to follow called the True Path of Life according to the teaching of the Society of Medicine and Ethics. The path is full of dangers and temptations and contains four hills: infancy, youth, adulthood, and old age. The path was originally depicted by the ancestors and written on the holy birchbark scrolls. The path contains seven or nine dangers and temptations leading from the main trail. These teachings are passed down from one generation to another and helps the people live a righteous life. Departing from the true path and fail to return is equivalent to death. However, an individual who has departed from the path can withdraw and pray in order to seek guidance and review whether his or her life is still on the true path. This withdrawal was conducted annually, and the person would seek the evaluation of the spirits regarding his or her life (Willow, 2012). The Anishinaabe honored the earth through prayer, dance, and ritual songs. Mother Earth was considered the source of all forms of life and the people had to show their love and respect. Women were also respected for providing life. The people believed that women were connected with the moon, the first mother, and the earth, the source of all life. The residents of the northern regions had to struggle due to the difficult conditions that demanded a nomadic life. A man would measure the suitability of a woman by her ability to cook, sew, and personality. On the other hand, a woman would measure the suitability of a man by his hunting qualities; the number of fish and deer brought home and how often. These qualities helped the Anishinaabe choose their marriage partners who could provide food and take care of the family in the harsh conditions (Mihesuah, 2003). According to the traditional teachings, rituals, taboos, and everyday life were directed towards preserving the sacredness and balance of creation. The natural world provides sustenance, clothing and shelter, and man has to preserve the sacred web of life and the natural order. This requires rituals to appease the spirits of the slain animals. Gatherers are supposed to leave sacrificial offerings after collecting plants. These offerings are left on distinct earth features such as massive rock formations along the shores or small inland lakes where there is minimum human interference. The presence of human is believed to offend the Earth Gods who receive plant sacrifices. The people would acquire protection in the course of life by following the Good Native Road. Sacred songs, medicinal formulas, and spiritual intervention would provide the powers necessary for guiding people. These powers appear in varying degrees and appear in the form of dream visitors. The dream visitors act as spiritual helpers who provide the dreamer with special blessings and provide special powers such as predicting the future and healing ailments (McNally, 2009). A large number of traditional healers were women who possessed an enormous knowledge on a variety of plants, herbs, roots, and berries. The society of medicine performed sacred rites where life was restored and prolonged. The sacred shell was utilized during these rites and other special ceremonies. It was extremely respected and was used during creation by combining the four parts of Mother Earth. The creator blew holy breath through the shell and created the people of Anishinaabe. Priests also used the sacred cowry shells when healing and initiating people. The shells were combined with other medicinal herbs and blown into the patient. The priest would then breathe into the mouth of the patient to revive him or her indicating that the ailments were gone. The first medicine man was tutored by supernatural teachers who gave him the power to cure ailments. Healers had to maintain high ethical standards in order to get promotions up to the highest order of healing powers. This gave them the power to combine the healing capabilities of plants and animals. Plants could only reveal their healing power to healers who had achieved high standards of healing powers (Miller, 2010). The Anishinaabe community has lived in USA and Canada even before the coming of the Europeans. Their language and culture have been affected by English and modernization, but the remaining original Anishinaabe people teach their values and language to the young people. The traditional language depended on symbols to provide illustrations that would encourage understanding. The people were divided into seven clans, and every clan had distinct roles. The clans provided a system of governance and helped divide labor by allocating different responsibilities to every clan. The people believed in the spiritual beings and offered sacrifices and rituals. These activities may have been eroded by modernization, but they still exist among the original Anishinaabe people and in several literature collections. References Apple, M. (2008). Can schooling contribute to a more just society? Education, Citizenship and Social Justice, 3, 239-261. Eigenbrod, R., LaRocque, E., & DePasquale, P. W. (2010). Across cultures/across borders: Canadian Aboriginal and Native American literatures. Peterborough: Broadview Press. Geniusz, W. D. (2009). Our knowledge is not primitive: Decolonizing botanical Anishinaabe teachings. Syracuse, N.Y: Syracuse University Press. Lee, A. R. (2003). Multicultural American literature: Comparative Black, Native, Latino/a and Asian American fictions. Jackson: University Press of Mississippi. McNally, M. D. (2009). Honoring elders: Aging, authority, and Ojibwe religion. New York: Columbia University Press. Mihesuah, D. A. (2003). Activism and Apathy: The Prices We Pay. American Indian Quarterly. 27, 16. Miller, C. (2010). Ogimaag: Anishinaabeg leadership, 1760-1845. Lincoln: University of Nebraska Press. New, W. H. (2002). Encyclopedia of literature in Canada. Toronto [u.a.: Univ. of Toronto Press. Peacock, T. D., Wisuri, M., & LaDuke, W. (2002). Ojibwe: Waasa inaabidaa = we look in all directions. Afton, Minn: Afton Historical Society Press. Tigerman, K. (2006). Wisconsin indian literature: Anthology of native voices. Madison, Wis: The university of wisconsin press. Vizenor, G. R. (2009). Native liberty: Natural reason and cultural survivance. Lincoln: University of Nebraska Press. Vizenor, G. R. (2000). The everlasting sky: Voices of the anishinabe people. St. Paul, MN: Minnesota Historical Society Press. Warren, W. W., & Schenck, T. M. (2009). History of the Ojibway people. St. Paul: Minnesota Historical Society Press. White, B. M., White, B., & Vizenor, G. (2008). We are at home: Pictures of the Ojibwe people. St. Paul, MN: Minnesota Historical Society Press. Willow, A. J. (2012). Strong hearts, Native lands: The cultural and political landscape of Anishinaabe anti-clearcutting activism. Albany: State University of New York Press. Read More