Today, there are many tribal factions resulting from the government policies of displace- ment and cultural disassociation for native people. Many Native Americans have strug- gled to maintain ties with their cultural roots. The Anishinabe have come from an oral tradition that relied on their elders to teach new generations about their heritage and clan systems. However, many Anishinabe today do not know the traditional language of the Ojibwe. This makes it difficult to learn about the old ways, which are handed down in the native language. Consequently, there are many disparities among the Ojibwe in their knowledge and practice of their cultural roots. Some have abandoned the old ways entirely and kept the younger ones from learning the language and the teachings. Others fear that if they do not know the language they will not be able to talk to ances- tors when they enter the spirit world.


Midewiwin—Grand Medicine Society. The practices of the Midewiwin, or Grand Medicine Society, were central to the Ojibwe way of life. The Ojibwe believed good health was dependent upon good relations with the spirits. Therefore, the sick and injured must be healed in body, mind, and spirit. Healing was the highest religious calling, and most healers belonged to the Midewiwin. This secret religious society was devoted to the spirits, especially Mide Manitou (the creator), and to safeguarding the knowledge of medicine. Drawing on their expertise with medicinal herbs and a special relationship with the spirits, members of the Midewiwin oversaw the health and well being of the Ojibwe. Their ceremonies were times of sacred song and dance, accompa- nied by the beating of drums. The songs were the stories being told to the creator. Their teachings were recorded on birch bark scrolls.


Both men and women could become members of the Midewiwin if they were respected and trusted members of the tribe. They entered the society by completing several days of intensive instruction followed by an initiation ceremony. Over time, members rose through eight ranks of the Midewiwin, the highest of which was the Great Medicine Spirit. A healer had to achieve at least the fourth level of experience and knowledge before he or she could treat a patient. A Mide bag, or medicine bag, held the herbs, charms, and sacred white shells used in the healing rituals. If someone was sick or injured, family members brought that person to the Midewiwin lodge. The medicine man or woman smoked tobacco offered by the family, then burned sage or cedar to purify the air. Calling for absolute silence, he or she entered into a dream state and called forth the spirits to approve the chosen treatment. The healer also sang and administered remedies from the Mide bag. These practices continue to this day.


As a traditional healer, I belong to the Midewiwin Society. In our culture, healing is a religious calling. I also have had the privilege of naming children since I was eight years old. My mother had the same gift. By the time she died at age 94, she had taught me many Ojibwe traditions. Because of our standing in the community, families would sometimes leave their children with us. The family was often gone for many days, frequently because of alcoholism. We remained in contact with many of these children even after they became adults. I met one such child years later at the Leech Lake Reservation. She was in treatment for chemical dependency. Upon this meeting, I informed her I had a name for her, and she gave me tobacco in return. This is the traditional naming approach to seeking knowledge among the Ojibwe.


General bereavement customs. The Ojibwe way of thinking is different from that of Europeans. Life is viewed as circular, not linear. Ojibwe people believe they come from


24 VOICES FROM THE COMMUNITY: CROSS CULTURAL EXPRESSIONS OF GRIEF AT THE LOSS OF AN INFANT


Page 1  |  Page 2  |  Page 3  |  Page 4  |  Page 5  |  Page 6  |  Page 7  |  Page 8  |  Page 9  |  Page 10  |  Page 11  |  Page 12  |  Page 13  |  Page 14  |  Page 15  |  Page 16  |  Page 17  |  Page 18  |  Page 19  |  Page 20  |  Page 21  |  Page 22  |  Page 23  |  Page 24  |  Page 25  |  Page 26  |  Page 27  |  Page 28  |  Page 29  |  Page 30  |  Page 31  |  Page 32  |  Page 33  |  Page 34  |  Page 35  |  Page 36  |  Page 37  |  Page 38  |  Page 39  |  Page 40  |  Page 41  |  Page 42  |  Page 43  |  Page 44  |  Page 45  |  Page 46  |  Page 47  |  Page 48  |  Page 49  |  Page 50  |  Page 51  |  Page 52  |  Page 53  |  Page 54  |  Page 55  |  Page 56  |  Page 57  |  Page 58  |  Page 59  |  Page 60  |  Page 61  |  Page 62  |  Page 63  |  Page 64  |  Page 65  |  Page 66  |  Page 67  |  Page 68  |  Page 69  |  Page 70  |  Page 71  |  Page 72  |  Page 73  |  Page 74  |  Page 75  |  Page 76  |  Page 77  |  Page 78  |  Page 79  |  Page 80  |  Page 81  |  Page 82  |  Page 83  |  Page 84  |  Page 85  |  Page 86  |  Page 87  |  Page 88