Nourish the Word

There is a tradition of a powerful being that covered his face in the birth of the Anishinabe clans that has caught my attention for a while now. Here are a few versions and interpretations of it: From History of the Ojibway People , by William Whipple Warren: "When the Earth was new, the An-ish-in-aub-ag lived, congregated on the shores of a great salt water. From the bosom of the great deep there suddenly appeared six beings in human form, who entered their wigwams. “One of these six strangers kept a covering over his eyes, and he dared not look on the An-ish-in-aub-ag, though he showed the greatest anxiety to do so. At last he could no longer restrain his curiosity, and on one occasion he partially lifted his veil, and his eye fell on the form of a human being, who instantly fell dead as if struck by one of the thunderers. Though the intentions of this dread being were friendly to the An-ish-in-aub-ag, yet the glance of his eye was too strong, and inflicted certain death. His f...

In a book about Micmac folklore, called On the Trail of Elder Brother: Glous'gap Stories of the Micmac Indians , is this description of their culture hero, Glous'gap: "God is called Gitji Manitou (the Great Spirit) or Nigsam (Holy Grandfather) or Kesoulk (The Creator), and Glous'gap is the embodiment of his power. It is he who moves about on the earth and who has direct dealing with people and animals. Our stories tell us that Glous'gap cannot live without the people, nor can we live without him. He is our spiritual teacher, the ultimate warrior, medicine person, and occasional trickster. Some say he is a spirit; others think he is human. In any case, the things Glous'gap says and does are models for the way our people approach life." Similar to the Covenant of Christ (specifically 3 Nephi 5 ), this book describes Micmac traditions about this individual, Glous'gap, having lived among them for a time, and of his role in teaching humans how to live ...

A few months ago, I came across some interesting things in Edward Benton-Banai's The Mishomis Book that would stand out, I think, to any current or formerly endowed LDS Mormon. I showed these things (one was an illustration of a man in a particular pose, the other a passage that I will include below) to someone I know with an LDS background (a temple worker) and Ojibwe ancestry. These things also stood out to him as being familiar. The context of the passage I mentioned has the culture hero, Waynaboozhoo (aka Nanaboozoo, Nanabush), coming home after an epic battle with his father. This battle is reminiscent of the Old Testament Jacob's wrestle with "a man." It should be noted, the manitou father acknowledges his son as his equal at the end of this battle, and gives him a symbol and tool for peace (the peace pipe). And Jacob was left alone. And there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touch...

Today is a venture into the territory of a different tribe, the Seneca. I have been studying  The Code of Handsome Lake . As a brief summary: Handsome Lake is the name of a man belonging to the Seneca tribe, who became known to them as a prophet during the last stage of his life. He was in his sixties when he experienced a long period of sickness attributed to his alcoholism . During his bout with ill health, he experienced a mighty change of heart that cumulated in what he claimed was a visitation of three messengers from the Creator. At the time of this initial vision, he collapsed and appeared as if he was dead to his family . He arose to begin teaching the message that the three messengers taught him (the Gaiwiio), continuing for approximately 15 years until his death on August 10, 1815. His teachings were unique at the time because they honored many things about Christianity without abandoning Seneca wisdom and tradition. As If He Were Dead The first striking thing ...

Someone recently brought this video to my attention, and I believe it is worth sharing here. It is one of many such videos on the cultural teachings of the Potawatomi that can be found here . Watching the video will be helpful in understanding the familiar attributes I'm about to point out. The Number 7 In both Christianity and at least a few American tribes, the number 7 is highly symbolic of sacred things. For example, this description of the symbolic meaning of the number 7 concerning Christ can be found the Teaching and Commandments : He bears seven wounds on His person: two in His wrists, two in His palms, two in His feet, and one in His side. Seven is the symbolic number of completion or perfection. Seven wounds reflect the completion of His sacrifice and of that sacrifice’s complete perfection. If a similar symbolism can be understood in this Anishinaabe tradition, than the seven grandfathers would also represent completion and perfection. Likewise, the number o...

Continuing with the Anishinaabe tradition of a global flood , there are some versions that tell of Sky Woman, and others that replace the role of Sky Woman with Nanabush. In Basil Johnston's The Manitous , he combines the two different tellings by linking them together. In his telling, the Sky Woman's flood occured first. Later on, culture hero Nana'b'oozoo (also Nanabush) experiences his own catastrophic flood and remembers what Geezhigo-Quae (or Sky Woman ) did to re-create the Earth. This he repeats, and again it is the muskrat who succeeds where all others fail in bringing a bit of earth to the surface through which life can begin again. This bears similarity to different scriptural books, where a people have forgotten their way, and stand in need of a reminder. Each divine teacher or prophet who provides that way for others shares a similar role as Nana'b'oozoo's in his version of the flood. A good scriptural comparison can be made to John the Bapti...