The Midewiwin, a deeply significant and complex spiritual tradition, holds a central place in the cultural and religious life of the Anishinaabeg peoples. While the specific narratives and interpretations may vary across different Anishinaabe communities, the essence of the Midewiwin remains a powerful force, guiding its practitioners towards healing, knowledge, and a harmonious relationship with the natural and spiritual worlds. The Origin of the Midewiwin is a fascinating subject, steeped in rich oral traditions and creation stories.
Among the Anishinaabeg, the origin of the Midewiwin is most frequently attributed to Nanabozho, a prominent figure in their mythology, often described as a trickster, culture hero, and intermediary between the Great Spirit and humanity. Nanabozho is credited with bestowing the sacred knowledge and practices of the Midewiwin upon the people, providing them with the tools to navigate the challenges of life and maintain balance within themselves and their environment.
However, it is important to acknowledge that different Indigenous nations may have their own unique perspectives on the genesis of the Midewiwin. For instance, among the Abenaki people, the tradition is linked to the figure of Mateguas. The Abenaki narrative offers a compelling alternative account of the tradition’s origin, emphasizing themes of love, sacrifice, and the enduring power of spiritual connection.
According to the Abenaki story, Mateguas, upon facing his own mortality, recognized the profound grief that his brother, Gluskab, would experience in his absence. Driven by a desire to comfort and support his brother, Mateguas bestowed upon Gluskab the Midewiwin. This act of selfless love and compassion served as the foundation for the tradition, offering Gluskab a means of healing, understanding, and continued connection with the spiritual realm. The Midewiwin, in this context, becomes a tangible expression of brotherly love, a gift intended to alleviate suffering and promote well-being.
To further illuminate the Anishinaabe understanding of the Midewiwin’s genesis, it is valuable to delve into one particular creation story that details the origins of the tradition. This narrative underscores the critical role of Gichi Manidoo, the Great Spirit, in bringing the Midewiwin into existence and highlights the importance of balance, compassion, and the interconnectedness of all beings. This tale regarding Origin of the Midewiwin can be described in more detail.
In the beginning, according to this Anishinaabe account, Gichi Manidoo, the Great Spirit, created the mide manidoog, or spirit beings associated with the Midewiwin. Initially, Gichi Manidoo created two men and two women. However, these beings lacked the capacity for thought and reason. Recognizing this deficiency, Gichi Manidoo imbued them with rationality, transforming them into beings capable of understanding and engaging with the world around them. He then paired them, and from these unions, the Anishinaabe people emerged.
As the Anishinaabe population grew and spread across the earth, Gichi Manidoo observed that they were vulnerable to sickness, suffering, and ultimately, death. Concerned for their well-being and survival, Gichi Manidoo realized that he needed to provide them with a means of protection and healing. He recognized that without the intervention of sacred medicine, the Anishinaabeg faced the threat of extinction.
To address this critical need, Gichi Manidoo sought to communicate the mysteries of the sacred medicine to the Anishinaabeg. However, rather than directly imparting this knowledge himself, he chose to work through a series of intermediary spirit beings. Between his own position and the earth, there existed four lesser manidoog, or spirits. Gichi Manidoo decided to commune with these spirits, entrusting them with the task of conveying the secrets of the sacred medicine to the people.
Gichi Manidoo initiated the process by sharing his wisdom with the first manidoo. This spirit, in turn, communicated the same information to the next, and so on, until all four manidoog were privy to the mysteries of the sacred medicine. The spirits then convened in council to discuss how best to serve the needs and ensure the well-being of the Anishinaabeg.
During their deliberations, the manidoog decided to seek the counsel of the four wind manidoog. Together, these spirits explored the most effective ways to bring comfort and welfare to the Anishinaabeg. Ultimately, they reached a consensus: they would request Gichi Manidoo to communicate the Mystery of the Sacred Medicine directly to the people.
Gichi Manidoo heeded their request and approached the Sun Spirit, entrusting him with the crucial mission of instructing the Anishinaabeg. The Sun Spirit, assuming the form of a young boy, descended to earth and took up residence with a woman who had a son of her own.
In the autumn, the family embarked on a hunting expedition. Tragically, the woman’s son fell ill and died during the winter. Overwhelmed by grief, the parents resolved to return to their village and bury their son’s body there. As they journeyed homeward, they erected a series of poles each evening, upon which they placed the body to protect it from scavenging animals.
During this sorrowful journey, the adopted child, who was in reality the Sun Spirit, would play and amuse himself around the camp. Eventually, he expressed his compassion for his adopted parents, acknowledging their deep sorrow. The adopted son then declared that he possessed the ability to bring his deceased brother back to life, a statement that filled the parents with astonishment and a desperate hope.
Eager to witness this miracle, the parents implored the adopted boy to explain how such a feat could be accomplished. The adopted boy instructed them to hasten back to the village and instructed them to ask the women to construct a wiigiwaam (a dome-shaped dwelling) made of bark. He further directed them to place the deceased boy in a covering of wiigwaas (birch bark) and lay the body on the ground in the center of the wiigiwaam.
Following these instructions, the family and their friends gathered inside the wiigiwaam on the following morning, seating themselves in a circle around the corpse. After a period of quiet contemplation, they observed a bear approaching the wiigiwaam through the doorway. The bear slowly made its way towards the center of the dwelling, positioning itself before the lifeless body. The bear then uttered a series of "ho, ho, ho, ho" sounds, before beginning to circle the body in a counter-clockwise direction, moving with a trembling motion. As the bear circled, the body began to quiver, and the quivering intensified with each rotation. After the bear had completed four circuits, the body miraculously came back to life and stood upright.
The bear, then addressed the father, who was seated in the far right-hand corner of the wiigiwaam, speaking the following words in the Anishinaabe language:
"Noos gaawiin anishinaabewisii, ayaawiyaan manidoo ningwisis.
Bi-mayaa minik niiji- manidoo mayaa zhigwa ji-gi-aawiyan.
Noose, zhigwa asemaa ji-atooyeg. E-mikondem mii eta
aabiding ji-gashkitood wenji- bimaadizid omaa agaawaa
bimaadizid mii omaa; niiji- manidoo mayaa zhigwa ji-giiweyaan."
These words translate to:
"My father is not an Indian, I am a spirit son.
Insomuch my fellow spirit clearly as you are now.
My father, now tobacco you shall put. He mentions of that only
once to be able to do it why he shall live here scarcely
he lives thus here; my fellow spirit clearly now I shall go home."
It was the little bear boy, the Sun Spirit in disguise, who had performed this extraordinary act of resurrection. He remained among the Anishinaabeg, teaching them the profound mysteries of the Midewiwin. Once his mission was fulfilled, he informed his adopted father that he was to return to his kindred manidoog, as the Anishinaabeg now possessed the Midewiwin, which would empower them to overcome sickness and live long and healthy lives. He also revealed that his spirit could only bring a body back to life once, and that he would now return to the sun, from which his influence would continue to be felt.
This pivotal event is known as Gwiiwizens wedizhichigewinid—Deeds of a Little-boy.
This narrative regarding the Origin of the Midewiwin provides valuable insights into the Anishinaabe worldview, highlighting the interconnectedness of the spiritual and physical realms, the importance of compassion and healing, and the enduring power of sacred traditions. The Origin of the Midewiwin serves as a reminder of the resilience and wisdom of the Anishinaabe people and their commitment to preserving their cultural heritage for generations to come.
