Odawa/Ojibway
In the beginning, there was only darkness. Kitche Manitou (the Creator) began to fulfill a vision of crimson sunsets and star-laden skies, a vision of various forms of beings living together and sharing the bounty of creation. Kitche Manitou made rock, water, fire, and wind. From these four basic elements, the sun, earth, moon and stars were formed. To complete the vision, Kitche Manitou created the plant beings, and then the animal beings. The last act of Kitche Manitou’s vision was the creation of man. And so, the world of the Anishnabeg began.
Home: The northern part of the Lower Peninsula and the lower part of the Upper Peninsula. Rich in resources.
The Anishnabeg lived in villages that were composed of family groups and extended kin.
Family was associated with clans.
Clans were the “super-families” of the Anishnabeg and were named after animals.
Tradition says that the clans were formed long ago when six beings came out of the great salt sea and entered the homes of the Anishnabeg. These visitors came in the guise of human beings and talked with the Anishnabeg. One of these beings gazed upon a villager, killing him with his stare. The other five demanded that this sixth being return to the sea. From these five beings came the five clans – great fish, loon, marten, crane and bear. Personal identity was traced to one of these five clans and created obligations and duties to assist other clan members. Since then, approximately 20 sub-clans are identifiable.The clan system brought order to Anishnabeg society.
Membership in a clan was inherited from the father. All members of a clan, whether they were direct relatives or not were considered brothers and sisters. No two clan members could marry. Marriages were arranged.Over time then, villages became mixtures of clans. This created links between and within villages. It also led to a communal style of living where clan members shared resources and village members shared resources.
The Anishnabeg were very religious. They believed that everything they experienced or interacted with was a part of the Creation. Everything, plant, animal, object etc. had a spiritual essence. All things had a relationship with the Creator. Thus, when an Anishnabeg killed a deer for example, he thanked the deer for giving him his nourishment.
In religious thought, the sun was viewed as father, the earth as mother. The interaction between the two provided for the needs of the Anishnabeg. This interaction was seasonal or cyclical. Thus, the circle was sacred. The circle represented the relatedness of all things. Anishnabeg practices such as hunting, fishing, food gathering and planting were done in consideration of the effects these practices would have on the land. In this sense, all actions were sacred.
There were two main religious events – the Feast of the Dead, at which the resurrection of the departed souls was celebrated. And, the sweatlodge. Here Anishnabeg entered a wigwam full of heated stone and steam. If the Anishnabeg was ill this was used as part of the healing process. If healthy, for cleansing and visions. Anishnabeg also made offerings to lesser spirits.
Anishnabeg hunted a variety of game, fished a variety of fish and planted corn, tobacco, squash, pumpkins among others and harvested wild food such as wild rice, berries, acorns, onions and maple sap.
Health was also seen as part of the circle. People often became sick because they failed to follow proper conduct in relation to hunting animals and gathering plants.
Anishnabeg used bow and arrow, snares and traps. Indians also shined deer by using torches to hold a deer’s attention while the bow was readied. Hunting of deer and moose was often done from canoe. Log traps were often used to kill bear. Netting, spearing and hook and line were often used to catch fish.
Anishnabeg were not what we would call farmers. They were not organized agriculturalists. Gardening was used as a supplement, not as a primary source of food.
Anishnabeg were migratory. In the spring they located near rivers to catch spawning fish. In the summer they located near fields where gardens could be planted and hunting could be done. In the fall, they moved near the rice beds. In winter, they moved to the woods to better withstand the cold winters.
Anishnabeg were raised to avoid conflict and criticism. If a dispute arose, often one party or the other left the village if the dispute was serious. Thus, Anishnabeg were not good at confrontation. Elders provided leadership and oversaw civil and political matters. Decisions were often reached by oratory and persuasion. This is not surprising given that the Anishnabeg had an oral culture (no written language).
Children were not just part of their parents, the clan system ensured that children were part of a clan and village as well. This system made it easier for children when parents died. Children were usually named during their first year by an elder or respected acquaintance. Names could come from a dream, a deceased clan member, or to provide guidance. Children had nicknames in addition to their formal names. The Anishnabeg did not have a system of family names or first and last names.
Tribal history was learned by listening to tribal elders. These story times were considered sacred and an art form. They were entertaining and instructional. Music was also a part. Flutes, drums and rattles were prevalent.
Gender roles were rigid. Women made clothes, cooked, gardened etc. Men hunted and fished.
Animal skins provided warm material for clothing. Bark and skins were used to make domeshaped wigwams.
Contemporary issues:
Preservation of culture
Casinos