Spiritual Values in Anishinaabe Literature - Essay Example

The Number 15 December Spiritual Values in Anishinaabe Literature Anishinaabe literature is a general term applied to oral and written works of the culture of Native American Indians living within the Great Lakes Area. Also spelled Anishininabeg, Anishinaabeg or Anishinabe, Anishinaabe means “first or original people” and is used by the Ojibwa (also known as Chippewa) to speak of themselves, their language and culture. The Ojibwa are “a woodland people of northeastern North America” who settled around the Great Lakes region (Roy, “The Ojibwa”). Despite the fact there were two more groups of Anishinaabe – the Potawatomi and the Ottawa – the Ojibwa is often used to speak about Anishiniaabe, since it is the third largest group among the Native Americans, which stems from Anishinaabe people (Royce 339). Anishinaabe literature is deemed to contain not only oral traditional texts, but also a range of fiction, drama, poetry, memoirs, and essays created since the 19th century. My goal in this paper is to explore how spiritual values of the Anishinaabe (Ojibwa) people are reflected in the works of their literature. Spirituality of Anishinaabe The spirituality of Anishninaabe is thought to make a rich contribution into Native American literature. In “The Spiritual Legacy of an American Indian”, Joseph Brown highlights the fact that the term ‘religion’ cannot be found in any Indian language, including Anishinaabe. Hence, in Anishhinaabe culture “spirituality is not a category or a limited expression of dualities such as good versus evil, spirit versus body, or sacred versus profane, but a belief system in which the world is a sacred place filled with wonder and awe” (McClinton-Temple & Velie 342). The spiritual beliefs of the Ojibwa have been passed down from generation to generation through oral tradition. It followed the Midewiwin teachings. The latter contain a creation myth, as well as tell about the origins of Anishinaabe rituals and ceremonies. Just as the Ojibwa were guided throughout their life by spirits, spiritual beliefs and their ancient rituals were significant for them. It is worth mentioning here that prior to their contacts with the newcomers from Europe, there was hardly any formal ceremony within the Ojibwa religion. Medicine men or shamans were in charge of healing with the help of medicinal herbs. Just as they got exposed to new dangerous diseases through contacts with Europeans, they found themselves defenseless. Te undertaken measures to combat sickness grew into the Midewiwin Grand Medicine Society – s secretly operating society that included members involved in performing special ceremonies and rituals (Sultzman, “Ojibwa History”). Spiritual Values in Anishinaabe Oral Tradition The Native American Indians that belong to Anishinaabe have debaajimojig (the name for ‘story-tellers’) tell traditional Anishinaabe stories called aadizookaanan . These stories are told only during winter with the aim to keep their transformative potential. Aadizookaanan feature a number of spiritual beings known as manidoog. These include Gitche Manito. This is Great Spirit who is believed to be the Creator of everything, the source of life and good. The name may be translated as a big mystery. The belief in Manitou is about interactions and mutual bonds between nature and life, it is about their balance. Judging by traditional oral sources, this spirit is perceived as the one that may be contacted. In other words, it does not exist in a form of a mere concept. It is rather the collective spirit of everything devoid of hierarchy. In this respect, Elder Fred Kelly writes, “For the Anishinaabe life and everything in creation comes from Kizhemanito, the Great Kind Spirit.” (Kelly in Watts 89). Another prominent character of Aadizookaanan is Nanabozho, Way’- naboo-zhoo or Nanabush. One comes across Nanabush in the story of creation of the world. He is a trickster (“a mythological being who takes many different forms”) within the Ojibwa tradition, as well as an Ojibwan culture hero (McClintin-Temple & Velie 370). Nanabush was born from a human mother Wiininwaa (meaning “nourishment” ) and a spirit father whose name is E-bangishimog, which stands for ‘in the West’. Nanabush is known to have been sent to our planet by Gitche Manito in order to provide teaching to the people of Ojibwa. He named all flora and fauna, which was one of his primary tasks. Despite the fact that Nanabozho had many characteristics typical for humans and that he even made mistakes, he was considered a kind of model hero to be looked upon at by children. Anishinaabe believed that the way Nanabozho learnt to overcome difficulties and correct his mistakes was a useful experience to follow in order to better their lives. In this context, Edward Benton-Banai, who is a spiritual teacher and a full-blood Ojibwe Anishinabe, says: “There are many Ojibwa teachings that refer to a man called “Way’-na-boo-zhoo”. Some people have actually referred to Anishinabe or Original really a man but the spirit who had many adventures during the early years of the Earth. Some people say that Waynaboozhoo provided the link through which human form was gradually given to the spiritual beings of the earth.” (Benton-Banai 92) Nanabozho is the central figure of the origin myth of the Anishinaabe people. His conception, coming to life and his numerous adventurous in which both spirits and animals take part make up the myth cycle that is the basis of Midewiwin. Interestingly, fixed in the Anishinaabe oral tradition, stories about Nanabozho contain explanations of mourning traditions and afterlife beliefs origin, and an account of aasemaa (tobacco - sacred plant in Indian tradition) creation. Since the world of spirits was inseparable from the material world in Anishinaabe conscience, spiritual values were grounded on living in balance and in harmony with multiple spirits that filled the Nature. This constituted the ground of spiritual belief by Anishinaabe. In particular, careful examination of Anishinaabe literature unveils highly respectful attitude to the mother Earth. Specifically, Earth is perceived as a living creature and referred to as ‘she’ in Anishinaabe oral tradition: “When she was young, the Earth was filled with beauty” (Benton-Banai 99). The Earth is a mother of all living things and has the names of Nookomis (meaning “grandmother”), Ogashiinan (meaning “Dearest Mother”), Giizhigookwe (which means “Sky Woman”), as well as Omizakamigokwe (translated as “Throughout the Earth Woman”). Yet, this is not just Earth that Anishinaabe treat with respect and admiration. Winds are also perceived as sacred spirits with mysterious powers. E-bangishimog - the west wind – is a spirit of destiny. Nanabozho along with Jiibayaabooz and Majiikiwis are his children. Some other spirits important for spiritual tradition of Ashinaabe are Nibiinaabewag (wildmen, embodiments of honesty), Wiindigoog (giant cannibalistic spirits that are believed to possess people who ate/eat human flesh), and Wiininwaa (Benton-Banai 100). Spiritual Values in Aashinaabe Written Tradition The written literature of Aashinnabe is represented by a number of unique works by the Ojibwa/Chippewa authors both from the present and from the past. Among them there are “Star Songs and Water Spirits” сollected by Victoria Brehm, “Manitoulin Incident” by Alanis King, “Ogimawkwe Mitigwaki” by Simon Pokagon, “Think Indian” by Basil Johnston, “Anishinaabe Syndicate” by Jim Northrup, “Three Day Road” by Joseph Boyden, “The Painted Drum” by Louise Erdrich, “Translation of Dr. Appelles” by David Treurer, and “Night Wanderer” by Drew Hayden Taylor, etc. In this part of the paper, I will explore how spiritual values of Anishinaabe are reflected in some of these works. While some of the works mentioned above are fiction, “Think Indian” by Basil Johnston is a collection of essays written in different years of his life. In this and other books, Johnston specifically explored the idea of spiritual growth within an Anishinaabe community. In particular, Johnston reveals that wisdom was one of the most precious values for Anishinaabe, and it had to be passed down from older generations to their offsprings (Johnston). It was not merely knowledge that could be trained, but it was wisdom based on understanding that was fostered or imparted. It was an obligation both to share wisdom and to learn to be wise, since the well-being of a community and its ability to continue depended on whether the spirit was enlarged. Generally speaking, learning was conducted in a two-fold manner: on the one hand it aimed at preparation for physical needs, on the other, it focused on enlarging a person’s soul and developing his inner being. As for the former, young generation was trained by adults. At the same time, spiritual development was in the hands of the elderly (Johnston). Basil Johnston describes the worldview of the Ojibwa people as based on certain spiritual and physical realities whose maintenance of these relationships is obligatory. To illustrate, women are known to work equally with Ojibwa men. Besides, they share a number of the same responsibilities, as well as obligations. Furthermore, Johnston observes that linkages and connections that the people of Ojibway established with various beings are similar. He introduces stories on how the animals assisted humans in survival. Moreover, human beings look as if they were weak and needing intercessions in the Anishinaabe world. Johnston has found the dodem which he interprets as action and duty. In this view, clans are actively related to duty and inspiration of others. Apart from non-fiction, Anishinaabe literature features many fiction works that address the spiritual values of the Ojibwa. Louise Erdrich, an author of “The Painted Drum”, addresses the problem of renewing one’s ancestral connections in this tale. Faye Trayers, who is partially of Ojibwa origin, works as an estate appraiser. When she happens to visit the home of her late neighbor, she finds out there is a collection of artifacts of Indian origin. Faye’s neighbor came from an Indian agent that lived on the Ojibwe reservation. Faye’s granny lived there too. The value of belonging to the Ojibwa community and the value of Ojibwa roots are embodied in the symbol of a drum in the collection Faye sees in her neighbor’s house. This drum is very large and decorated in an exquisite manner. There is a painted yellow line on it, as well as lots of beads, tin cones, and tassels. Faye finds herself moved by the weird drum that literally calls to her. Having been impressed by its look and a low note Faye alone hears from him, Faye decides to steal the drum (Erdrich). The tale also focuses on the importance of visions, spirits and dreams in life of Ashininaabe. For example, as the story unfolds, one is faced with Bernard Shaawano and the history of his family. Shaawano, whose place of living is the Ojibwa reservation, tells Faye about his grandfather. It was his grandfather who made the drum, which is hopefully back “home”. He was prompted to make the drum by his late daughter’s ghost. This helped him quit drinking and change his wrecked life to meaningful existence, and even helped him find friends, so that he had “more help than he could manage, and more advice than he could trust" (Erdrich). Thus, bonds with the deceased relatives form an inseparable part of Anishinaabe life experience. The three tales within “The Painted Drum” unveil how women are perceived by Ojibwa. Since, historically, Anishinaabe have lived in the way of social organization different from patriarchy, the role of women was quite big. According to Wubekeniew, “Power of men was balanced by the political and social power of Clan mothers, the women eldetrs” (McGuire 10). Yet, biology was not the sole thing that determined the level of women’s power, as well as influence. Women were respected for their ability to interact with the Anishinaabe spiritual world through the act of physical creation, which was deemed sacred. In this respect, one has to mention that duties were not necessarily distributed depending on gender. Often women would engage in men’s work, etc. This is why it easy to understand the characters Faye and Ira from “The Painted Drum”. Faye feels responsible for what happens to the drum, etc. She has an active position in life: takes the drum and finally delivers it. Ira is faced with the need to provide food to her children, which places her in men’s position. Another work that uncovers the spiritual values of Anishinaabe is Alanis King’s “Manitoulin Incident”. It revolves around the real fact of white settlers’ invasion on the Manitoulin Island. The Indians living on the Manitoulin Island violently opposed Canadian legal authority. In 1863, inhabitants of the island believing that they had the rights for fishing in Lake Huron made an attempt to drive white settlers from their land. They landed on the fishery and demanded that white people went away. This episode helps to see how high Indians valued their land and mode of life. As they started to protect their land, a series of matches and trials followed. The Indians are shown tragically as losing possession of what may have been the dearest for them – their land. In addition, this piece emphasizes the role of fishing for Indians. In this context, Basil Johnston writes, “That hunting and fishing were especially esteemed was publicly acknowledged in celebrating the first kill of a young boy” (Johnston 66). Indians valued good skills of hunting and fishing above all, so that the most skilful hunters were chosen leaders. Thus, being deprived of the fishing rights meant hunger for them and their families. Another literary work which may be discussed in relation to the topic of spiritual values is “The Night Wanderer” by Drew Hayden Taylor. The novel is set on a reservation of Ojibwa n Ontario. Tiffany Hunter, a teenage Native American girl, spots some weird things about the mysterious Native boarder whom Tiffany’s father has taken in. Pierre, the weird boarder, appears to be a vampire who kills humans (Taylor, “The Night Wanderer”). Nevertheless, he is depicted as quite a nice character who helps Tiffany and is kind to her and her family. Through the novel one may see how the life of the First Nations people is different from what modern way of life. In some way, this can be thought to be a value, since living in balance with the Nature is a postulate of the Indians’ Sacred Law. Importantly, it’s opposed to capitalism, which aims at destroying nature in order to manufacture more goods and obtain bigger profits. The family of Tiffany Hunter, in my opinion, embodies the First Nations society for whom family, clan and community are the dearest thing, along with the nature. Apparently, these people do not wish to alter their lifestyle in favor of earning money. Though relatively poor, they live in agreement with the nature, which contrasts to the reality of the modern world (Taylor, “The Night Wanderer”). Next, “Three Day Road” by Joseph Boyden need to be discussed in terms of its spiritual connections to the world of Anishinaabe. Broadly speaking, the novel depicts the horrors of war. It tells about two Native American friends who left to fight on the forefront in the time of World War 1. Through the image of Xavier and Niska the message about the destructive powers of war is conveyed. The author, who is partially of Ojibwa origin, focused on the fate of Xavier – a Cree Indian – who happens to kill many people and does this in a successful way thanks to his native hunting skills. However, the war is nothing but nighmares. Xavier, morphine addicted, comes back home having lost his leg. He is cared for by his aunt Niska, who makes every effort to restore his health. First of all, anti-war message is evident in the novel. In my view, it may mean that despite the fact that Native Americans have been excellent warriors through the centuries, they feel what may be called a spiritual revulsion regarding killing people. In other words, they are against war and recognize its devastating impact. Secondly, the theme of family relationship is quite evident here. Niska devotes her time and effort to looking after her niece rather than pursuing an emancipated career somewhere in a big city. She not only cares for Xavier, but supports his morale by constantly referring to the stories of the past – whether family or their people’s ones. The latter again points out at the importance of connections to community and ancestors’ heritage. Finally, the novel relates to traditional world outlook of the Cree and Ojibwa. Just as life is known to evolve in a circular manner, the novel’s structure seems to resemble a circle as well. To specify, the story line begins somewhere by the chronological ending and lets the reader trace through the imagined circle to where it began. This seems to go in alignment with traditionally valued circular structure of the First Nation peoples, who constructed their wigwams, teepees, and fire rings following the circular structure. Conclusion In conclusion, the spiritual values are principal in the development and smooth continuation of any Anishinaabe community. Contrary to the western individualistic outlook, spiritual values of Anishinaabe are seen as the objective of spiritual, emotional, and mental growth of all community members. Hence, spiritual development of Anishinaabe is seen as a necessary contribution to community’s development. The Ojibwa oral and written tradition is viewed as a means of developing spiritual values. Hence, ancient Anishinaabe myths and legends, as well as contemporary works of fiction by Anishinaabe concern the problem of spiritual values of these Native American people. The works of literature discussed in this paper are valuable both in terms of containing information about the spiritual beliefs and religious views of Anishinaabe, and in terms of addressing certain spiritual problems indirectly – through images of fiction. A conclusion can be made that the Ojibwa people value their roots very much, as well as the relationships inside their community. Some other primary values are love to native land, to mother nature, and to acquiring wisdom. Incidentally, the latter is one of the core values among Anishinaabe. Besides, Anishinaabe literature uncovers these people’s love to peace which is nevertheless combined with determination to defend their lands and rights to the end. One can also speak of the value of womanhood among Anishinaabe. Women are powerful performers of family and community tasks, and those who are close to divinity. As for the general life mode, it subject to the Sacred Law governance. Works Cited Bento-Banai, Edward. Creation- From the Ojibwa. The Mishomis Book, 2004. Print. Boyden, Joseph. Three Day Road. Orion, 2010. Print. Erdrich, Louise. The Painted Drum. Harper Collins Publishers, 2006. Print. Grim, J.A. (1983). The shaman: Patterns of religious healing among the Ojibway Indians. Norman: University of Oklahoma Press. Harring, Sydney. White man's law: native people in nineteenth-century Canadian jurisprudence. University of Toronto Press, 1998. Print. Johnston, Basil and Kateri Akiwenzie-Damm. Think Indian: Languages are Beyond Price. Kegedonce Press, 2011. Print. Johnston, Basil. Ojibway Heritage. Toronto: The Canadian Publishers, 1976. Print. King, Alanis. Manitoulin Incident. N.d. Web. 12 December 2011. McClinton-Temple, Jennifer and Alan R. Velie. Encyclopedia of Native American Literature. Print. Moore, Kathleen. “Encountering the More-Than-Human: Narration, Abjection and Pardon in Three Day Road”. Journal of Ecocriticism. Vol. 2 (1), 2010, pp. 67-80. Roy, Loriene. The Ojibwa. Overview. Countries and Their Cultures. N.d. Web. 13 December 2011. Royce, Julie. Travelling Michigan Sunset Coast. Print. Symington, Fraser. The Canadian Indian. McClelland and Stewart. 1969. Print. Taylor, Drew H. The Night Wanderer: A Native Gothic Novel. 2007.Web. 12 December 2011. Watts, Vanessa. Towards Anishnaabe Governance and Accountability: Reawakening our Relationships and Sacred Bimaadiziwin. A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts. Trent University, 2004. N.d. Web. 12 December 2011. Wub-e-ke-niew. (1995). We have the right to exist: A translation of aboriginal indigenous thought. New York: Black Thistle Press. Read More