Ojibwe Clan System

        Ojibwe people are divided into a number of doodems [Doh-dems] or clans and those clans consist of a variety of animals. 

Nowadays, there are many more clans than there were originally. The clans are more generalized to accommodate adopted clans. There are the Crane and the Loon clans, the Bear, the Hoof, the Bird, the Fish, and the Marten clans.

        In the Ojibwe society, children typically take to their father’s clan. The clans defined the government, marriage and responsibilities given. Marriage was not allowed within the same clan in order to encourage a wider genetic pool. For some groups, the clan was only assumed by a child until they were of age, then they would seek their own. With other groups, the female children assumed their mother’s clan and the male children assumed their father’s. The clans also reflected their respective animal’s traits.

   

Mang, [mahng]: Loon

Makwa, [muk-wa]: Bear

Giigoonh, [geeg-oonh]: Fish

Waabizheshi, [Waab-izh-esh-eh]: Marten

Bineshiinh, [behn-knee-she]: Bird

Waawaashkeshi, [wah-wash-kesh-eh]: Deer

Ajijaak, [awh-jhi-jhawk]: Crane

Clan System

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Religion

            A huge part of culture to any group is religion. Both the Ojibwe and Iroquois cultures fall under monotheism, meaning that they have one higher being they acknowledge. I personally do not like the words religion, worship, God, etc., but that is only my opinion. There are other greater spirits that the Ojibwe and Iroquois acknowledge, but the Creator is the one who created all life on Earth.

            Both cultures practice ceremonies. The Iroquois conduct ceremonies several times a year in the longhouse. A major ceremony that takes place is the mid-winter ceremonies. The Ojibwe, except for the northern areas, conducted Midewiwin [Mid-eh-wee-in] ceremonies semi-annually, however it has become a more common practice and they are held four times a year, each time in a different season. These ceremonies last several days. Everyone helps to set up and clean up.

Gichi-manidoo, [Gizh-eh man-eh-doo]: greater spirit or Creator/God

Lawʌni•yó [lah-when-ni eh-yoh]: he is the good word or Creator/God

More Information - Iroquois

More Information - Ojibwe

Oneida Longhouse

Construction of the Midewiwin Lodge

Basic Four Directions Teaching

In this post, I am going to explain a bit about the medicine wheel. The number four is a very sacred number in the Ojibwe culture. It represents the four seasons; spring, summer, autumn, winter. It represents the four directions; East, South, West, North. It also represents the four main medicines; tobacco, cedar, sage, sweetgrass.

                We are taught that life starts from the East, and beginning the cycle of life is childhood. The season associated with the eastern direction is spring, the season of life and renewal. The gift of life is honoured with tobacco. We pray with tobacco, give thanks, and often burn it or lay it on the ground beside a tree.

                The next stage of the cycle of life is adolescent hood. The season associated with the southern direction is summer, when life is thriving and at its peak, although growth still occurs. Cedar is the medicine for this direction. When your mind is caught up in the daily routine of life in this society, you often forget to take care of your mind and spirit. Cedar is ingested through teas; it is a cleansing medicine.

                The West is associated with the adult stage of life. The sun sets in the West and this is where life has run its course and begins to return to the Creator. When we burn and smudge with sage; we clear our minds and hearts. The teachings of acceptance, change and healing are very important in this stage.

                The North is known as the resting stage, in between death and rebirth, a place of wisdom and a time for reflection. Elders are honoured in this stage. Sweetgrass is the medicine for this direction as it attracts positive energy.

                This was a very basic explanation, but I hope it was found useful and interesting!

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