The MicMac Creation Story, a narrative passed down through countless generations, serves as a cornerstone of Mikâmaq identity, weaving together their understanding of existence, their relationship with the natural world, and the very origins of their people in North America. More than just a tale of creation, it encapsulates a profound philosophical perspective deeply embedded within the Mikâmaq language, culture, and spiritual practices. The longevity of the Mikâmaq language, cultural traditions, and spiritual beliefs is a testament to the enduring power of this creation story. It provides a framework for understanding the world and the Mikâmaq’s place within it.
The wisdom gleaned from elders, the resilience of youth, and the nurturing spirit of motherhood are all highlighted as essential elements in the Mikâmaq worldview, all stemming from the core tenets of the MicMac Creation Story. The number seven holds particular significance within Mikâmaq culture, reflecting the seven districts that comprise their territory, stretching from the Gaspé coast of Quebec to encompass New Brunswick, Prince Edward Island, and Nova Scotia. This sacred number also appears in the composition of powerful spirit medicines, crafted from seven specific barks and roots. In traditional ceremonies, seven representatives from each district gather within a sweat lodge, where they partake in rituals involving the sacred pipe, the burning of sweetgrass, and the pouring of water over heated rocks – typically seven, fourteen, or twenty-one – to generate purifying steam. This ritual symbolizes rebirth and offers gratitude to the Great Spirit Creator, the Sun, the Earth, and the first family: Glooscap, Nogami, Netaoansom, and Neganagonimgoosisgo.
Let us delve into the seven key figures within the MicMac Creation Story:
ONE – GISOOLG
Gisoolg is the Great Spirit Creator, the architect of all that exists. The Mikâmaq word "Gisoolg" carries the meaning of "you have been created" or "the one credited for your existence." Importantly, Gisoolg transcends gender, existing beyond the confines of "he" or "she." The Mikâmaq do not speculate on Gisoolg’s own origins; instead, they focus on the understanding that Gisoolg is responsible for the entirety of creation. Gisoolg is the fundamental source of everything.
TWO – NISGAM
Nisgam is the Sun, perpetually traversing a circular path, and owing its existence to Gisoolg. Nisgam is the vital giver of life, radiating light and heat. The Mikâmaq people believe Nisgam plays a crucial role in the creation of people on Earth, acting as Gisoolg’s indispensable helper. The power of Nisgam is held in deep reverence by the Mikâmaq and other Indigenous peoples. The Sun’s daily journey and its life-giving energy are seen as a direct manifestation of Gisoolg’s creative force.
THREE – OOTSITGAMOO
Ootsitgamoo represents the Earth, the land upon which the Mikâmaq people walk, sharing its abundant resources with animals and plants. The Mikâmaq language offers the word "Oetsgitpogooin," meaning "the person or individual who stands upon this surface" or "the one who is given life upon this surface of land." Ootsitgamoo encompasses the entire Mikâmaq world, representing all the lands where the Mikâmaq people have traveled or can travel. This concept embodies a deep connection to the land and a sense of belonging within a defined territory. Ootsitgamoo was created by Gisoolg and positioned at the center of Nisgam’s circular path. Nisgam was then entrusted with the responsibility of watching over the Mikâmaq world, Ootsitgamoo. The sun’s light shining upon Ootsitgamoo established the cycle of days and nights, shaping the rhythm of life on Earth.
FOUR – GLOOSCAP
After the creation of the Mikâmaq world, and after the placement of animals, birds, and plants upon its surface, Gisoolg sent a bolt of lightning to strike Ootsitgamoo. This lightning strike shaped the image of a human body from the sand – Glooscap. Thus, Glooscap was the first being formed from the basic elements of the Mikâmaq world. Another bolt of lightning gave life to Glooscap, but he remained unable to move, rooted to the ground, a passive observer of the world around him. He witnessed the movements of animals, the flight of birds, and the growth of plants. He implored Nisgam to grant him the freedom to move within the Mikâmaq world.
Confined to his prone position, Glooscap’s head faced east, toward the rising sun – Oetjgoabaniag or Oetjibanoog, which in Mikâmaq signify "where the sun comes up" and "where the summer weather comes from," respectively. His feet pointed westward, towards the setting sun – Oetgatsenoog. Other Mikâmaq terms for west include Oeloesenoog, "where the sun settles into a hollow," and Etgesnoog, "where the cold winds come from." His right hand pointed north – Oatnoog – while his left hand pointed south – Opgoetasnoog. Finally, a third powerful lightning strike liberated Glooscap, allowing him to stand upon the earth.
Upon standing, Glooscap turned in a full circle seven times. He then looked to the sky, offering thanks to Gisoolg for the gift of life. He looked down to the earth, Ootsitgamoo, expressing gratitude for the sand that formed his being. He looked within himself, acknowledging Nisgam for providing his soul and spirit. Glooscap then offered thanks to the four directions – east, north, west, and south – giving heartfelt gratitude in seven directions in total.
Glooscap journeyed westward, reaching the ocean. He then traveled south, reaching a narrow strip of land where he could see two oceans on either side. Returning to his starting point, he journeyed north, into the land of ice and snow. Eventually, he returned to the east, where he had first come into existence, and chose to remain there. He continued to observe the animals, birds, and plants, the waters and the sky, learning from the world as Gisoolg had instructed. However, he was not to interfere with the natural order. Questioning the purpose of his existence, he sought guidance from Gisoolg and Nisgam, who informed him that he would soon meet someone. The MicMac Creation Story unfolds further.
FIVE – NOGAMI
One day, while traveling in the east, Glooscap encountered a very old woman. He inquired about her arrival in the Mikâmaq world. The old woman introduced herself as Nogami, declaring, "I am your grandmother." Nogami explained that her existence stemmed from the rock, the dew, and Nisgam, the Sun. She recounted how, on a chilly morning, dew had gathered on a rock nestled in a low valley. As the sun climbed higher, the rock grew warm, then hot. Through the power of Nisgam, Gisoolg’s helper, the rock transformed into the body of an old woman – Nogami, Glooscap’s grandmother.
Nogami revealed that she entered the Mikâmaq world already possessing great wisdom and knowledge. She further explained that Glooscap would gain spiritual strength by listening to and respecting her. Overjoyed by his grandmother’s arrival, Glooscap summoned Abistanooj, a marten swimming in the river, and asked him to come ashore. Abistanooj complied. Glooscap asked Abistanooj to sacrifice his life so that he and his grandmother could live. Abistanooj agreed. Nogami then took Abistanooj and quickly snapped his neck, placing him on the ground. Glooscap, for the first time, asked Gisoolg to restore life to Abistanooj, as he did not wish to be in disfavor with the animals.
Because of the marten’s sacrifice, Glooscap henceforth referred to all animals as his brothers and sisters. Nogami added that the animals would always be present in the world, providing food, clothing, tools, and shelter. Abistanooj returned to the river, and in his place lay another marten. Glooscap and Abistanooj became lifelong friends and brothers.
Nogami cleaned the animal, preparing it for consumption. She gathered the still-hot sparks from the lightning that struck the ground when Glooscap was given life. She placed dry wood over the coals to create a fire, which became known as the Great Spirit Fire, and later as the Great Council Fire. The first feast of meat was cooked over the Great Fire, or Ekjibuctou. Glooscap relied on his grandmother for survival, knowledge, and wisdom. He learned to respect her for her knowledge, and they learned to respect each other for their continued interdependence and existence.
SIX – NETAOANSOM
One day, while Glooscap and Nogami were walking in the woods, they encountered a young man. He was tall and physically imposing, possessing grey eyes. Glooscap asked the young man his name and how he came to be in the Mikâmaq world. The young man introduced himself as Netaoansom, explaining that he was Glooscap’s sister’s son – his nephew. He proclaimed his physical strength and assured them that they could all live comfortably, as he could hunt moose, deer, and caribou with his bare hands.
Netaoansom recounted how the strong east wind caused the ocean waters to become rough and foamy. This foam was blown ashore, resting on the tall, fragrant sweetgrass. The sweetgrass held onto the foam until Nisgam, the Sun, reached its zenith in the midday sky. Nisgam bestowed upon Netaoansom spiritual and physical strength within a human body. Gisoolg told Glooscap that relying on his nephew’s strength and power would grant him strength and understanding of the world.
Elated by his nephew’s arrival, Glooscap summoned the salmon of the rivers and seas, asking them to sacrifice their lives. This was because Glooscap, Netaoansom, and Nogami did not want to deplete all the animals for their survival. In celebration of his nephew’s arrival, they feasted on fish, giving thanks for their existence and continuing to rely on their brothers and sisters of the woods and waters. They relied on each other for their survival.
SEVEN – NEGANOGONIMGOSSEESGO
While Glooscap was sitting near a fire, Nogami was crafting clothing from animal hides, and Netaoansom was gathering food in the woods, a woman approached the fire and sat beside Glooscap. She embraced him, asking, "Are you cold, my son?" Surprised, Glooscap stood up and asked the woman who she was and where she had come from. She explained that she was Glooscap’s mother, Neganogonimgooseesgo. Glooscap waited for his grandmother and nephew to return to the fire before asking his mother to explain her arrival in the Mikâmaq world.
Neganogonimgooseesgo revealed that she was once a leaf on a tree that fell to the ground. Morning dew formed on the leaf, glistening as the sun, Nisgam, began its ascent towards the midday sky. At midday, Nisgam bestowed life and a human form upon Glooscap’s mother, imbuing her with its spirit and strength.
Glooscap’s mother declared that she brought all the colors of the world to her children, along with strength and understanding – strength to withstand Earth’s natural forces, and understanding of the Mikâmaq world, its animals, and her children, the Mikâmaq. She emphasized the need for understanding and cooperation to live in peace with one another.
Overjoyed by his mother’s arrival, Glooscap, recognizing her origin from a leaf, asked his nephew to gather nuts and fruits, while Nogami prepared a feast. Glooscap gave thanks to Gisoolg, Nisgam, Ootsitgamoo, Nogami, Netaoansom, and Neganogonimgooseesgo. They celebrated Glooscap’s mother’s arrival with a feast.
The MicMac Creation Story continues, relating that Glooscap lived with his family for a long time, gaining spiritual strength through respect for each member. He valued his grandmother’s wisdom, relied on his nephew’s strength, and cherished his mother’s love and understanding. His brothers and sisters of the woods and waters provided him with the will and sustenance to survive. Glooscap learned that mutual respect for family and the surrounding world was essential for survival. His task was to impart this knowledge to his fellow Mikâmaq people, enabling them to thrive in the Mikâmaq world. This is why Glooscap became a central figure in Mikâmaq storytelling.
Eventually, Glooscap told Nogami that they would soon leave his mother and nephew, and that she should prepare for a long journey to the North. One evening, as everyone sat around the Great Fire, Glooscap announced that he and Nogami would be leaving the Mikâmaq world, traveling north, but would return if the Mikâmaq people were ever in danger. He instructed his mother and nephew to safeguard the Great Fire and never let it extinguish.
After seven winters, elwigneg daasiboongeg, seven sparks would fly from the fire, and where they landed, seven people would come to life. Seven more sparks would land, bringing forth seven more people. From these sparks would emerge seven women and seven men, forming seven families. These families would disperse in seven different directions from the Great Fire. Glooscap instructed his mother that once the seven families reached their destinations, they would further divide into seven groups.
Each group would have its own area for subsistence, avoiding disturbance to other groups. He instructed his mother that the smaller groups would share the Earth’s abundant resources, including animals, plants, and fellow humans. After seven winters, each of the seven groups would return to the Great Fire, where they would dance, sing, and drum in celebration of their continued existence in the Mikâmaq world. Glooscap emphasized that the Great Fire symbolized the power of Gisoolg, the Great Spirit Creator, the light and heat of Nisgam, the Sun, the strength of Ootsitgamoo, the Earth, and the lightning bolt that created Glooscap. The fire is sacred to the Mikâmaq, representing the most powerful spirit on Earth.
Glooscap instructed his mother and nephew to give honor, respect, and thanks to the seven spiritual elements. The fire signified the first four stages of creation: Gisoolg, Nisgam, Ootsitgamoo, and Glooscap, and also played a significant role in the last three stages, representing the power of the Sun, Nisgam.
In honor of Nogami’s arrival, Glooscap instructed his mother that seven, fourteen, or twenty-one rocks should be heated over the Great Fire. These heated rocks would be placed inside a wigwam covered with moose and caribou hides or mud. The door should face the rising sun. There should be room for seven men to sit comfortably around a pit in the center, where up to twenty-one rocks could be placed. Seven alders, seven wild willows, and seven beech saplings would be used to construct the lodge frame, which would then be covered with hides or mud.
Seven men, representing the seven original families, would enter the lodge, giving thanks and honor to the seven directions, the seven stages of creation, and for continued good health. The men would pour water over the rocks, creating steam that would make the lodge intensely hot. They would sweat profusely, and only those who believed in spiritual strength would be able to withstand the heat. Then, they would emerge from the lodge, cleansed and purified like newborns. This ritual would honor Nogami’s arrival.
In preparation for the sweat, the seven men would fast for seven days, drinking only water infused with golden roots and bee nectar. Before entering the sweat lodge, they would burn sweetgrass, honoring the seven directions and the seven stages of creation, particularly Netaoansom’s arrival. The sweetgrass would be lit from the Great Fire.
Glooscap’s mother came into the world from a leaf, so in her honor, tobacco made from bark and leaves would be smoked in a pipe made from a tree branch and a stone bowl. The pipe would be lit from sweetgrass that was lit from the Great Fire. The tobacco, called spebaggan, would be smoked and the smoke blown in seven directions, representing Glooscap’s grandmother, nephew, and mother.
After honoring Nogami’s arrival, the Mikâmaq would have a feast, eating fish in honor of Netaoansom, and fruits and roots in honor of Glooscap’s mother.
Glooscap’s final instructions to his mother detailed how to collect and prepare medicine from the barks and roots of seven different plants, a concoction called ektjimpisun, which would cure most illnesses in the Mikâmaq world. The ingredients of this medicine include: wikpe (alum willow), waqwonuminokse (wild black-cherry), Kastuk (ground hemlock), kowotmonokse (red spruce), and three others.
The Mikâmaq people are divided into seven distinct areas:
- Gespegiag
- Sigenitog
- Epeggoitg a, Pigtog
- Gespogoitg
- Segepenegatig
- Esgigiag
- Onamagig
The MicMac Creation Story provides a rich tapestry of beliefs, practices, and cultural identity for the Mikâmaq people.