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ORIENTATION TO ANISHINABEK CULTURE

Table of Contents

What is Culture? 2 The Dilico Family Clients 3

Elders 10

Dilico Anishinabek Family Care–

The Organization 11

Dilico’s Cultural Committee 14

Yearly Cultural Events 15

Symbols 19

The Smudging Ceremony 21

Acknowledgements

This booklet was written during the winter of 2008/2009 by Donald J. Auger and Celeste Pedri with information and ideas provided by Dilico’s Cultural Committee (see page 23 for list of Committee members). It was printed by Rainbow Printers Ltd. in Thunder Bay, Ontario.

What is Culture?

“Culture is everything we have, think and do.”

Some Definitions of Culture

A culture is a way of life of a group of people—the behaviors, beliefs, values, and

symbols that they accept, generally without thinking about them, and are passed along

by communication and imitation from one generation to the next.

Culture is the learned behavior of a group of people. It is generally considered to be the

tradition of that people and is transmitted from generation to generation.

Culture is symbolic communication. Some of its symbols include a group’s skills,

knowledge, attitudes, values, and motives. The meanings of the symbols are learned

and deliberately perpetuated in a society through its institutions.

The Importance of Culture in our Service Delivery

A family’s culture influences the kind of care it needs and wants and how we deliver that

care.

Whether a family lives on a First Nation or in an urban environment, our families want care

that is consistent with their cultural values.

To provide the best care possible, we need to be conscious of:

What our families think and why they have such thoughts and beliefs.

What our families have and why they have such things.

What our families do and why they participate in such actions.

As Dilico employees we need to understand and appreciate the Anishinabek culture.

2

The Dilico Family Clients

Anishinabek World View

Pimadizewin (“The Good Life”)

Underlying the world view of the Anishinabek (Ojibwe) is the concept of pimadizewin, or the good life. Talk to an Anishinabek person about “living a good life” and a lively discussion will ensue. The Ojibwe term for living a good life is expressed by the term, pimadizewin, or binadisiwin1, which means “life in the fullest sense, life in the sense of longevity, health and freedom from misfortune.”2 Living a good life will often be referred to as walking the “sweet grass road” or the “red road,” or a variety of other similar terms. All of these are used to describe a central theme among the Anishinabek. This culturally dictated concept is one of the most crucial, if not the only goal, for their life and existence.

Contained within the concept of pimadizewin is a whole set of ideals, moral values and methods of achieving that goal. When one is able to achieve the goal of living a good life he or she is regarded by others as a model to follow. However, while pimadizewin may be the goal of all Anishinabek, not all are able to achieve the goal, for it takes a concerted effort to achieve the goal and involves acquiring a balance in every aspect of one’s life. And achieving the goal is only the beginning—one must continually strive to maintain the ideals implicit within the goal and to assist others in their efforts to achieve the goal. The goal can only be achieved through one’s own personal efforts and with the assistance and cooperation of both human and “other-than-human”3 persons that make up the Anishinabek (Ojibwe) world.

The Anishinabe believe that the Creator (Kitche Manito) gave them many methods by which to survive and live the good life (pimadizewin). Paramount to the continuation of the Ojibwe and their culture was a great law of survival which had several categories of rules associated with it. The first category of rules are what are called the “seven grandfathers,” which are usually listed as respect, love, humility, truth, bravery, honesty, and wisdom, but are sometimes referred to by other names which have a similar meaning.

1Baraga, Frederic. A Dictionary of the Ojibwey Language. St. Paul, Minnesota Historical Society Press, 1992 [Part I, 1878; Part II, 1880.], Part II, 85.2Hallowell, A. Irving. Contributions to Anthropology, Selected Papers of A. Irving Hallowell. Chicago: University of Chicago Press, 1976, 383.3Ibid.

3

Anishinabek World View

Storytelling

Stories, or narratives, were told all of the time. Some of them were told to share knowledge

or for amusement, while others were used to provide examples of appropriate behavior, or to

caution about potential physical, social or spiritual consequences of misbehavior.

Sometimes parents would use stories to jokingly “threaten” children into being good. An

example of this kind of story is related to the “Windigo.” Parents would tell their children not

to eat too much, or “the Windigo would get them.” In this example, the idea was to teach the

children that eating too much was an excess that should be avoided. Similar stories are told

to teach children about the moral value of excess, whether it was eating, drinking, or doing

anything in an excessive manner.

At other times stories were told to someone who people thought was involved in a particular

kind of behavior that wasn’t approved of. These types of stories often related an instance

of bad behavior of a person in another community and what happened to the individual.

The story was always indirect rather than direct because the story-teller did not want to be

seen as interfering or being rude to the person who listened to the story. For example, in

response to a question such as, “Has anyone in the community ever left their children alone

and gone out drinking?” a person might say, “I cannot recall anyone here doing that, but I

heard of something like that in another community,” and proceed to tell a story about what

happened there. In this way the story-teller did not censure the listener or cause him to lose

face in the community.

4



The Algonquian Family

The Algonquian speaking people are the largest aboriginal group in Canada. The Ojibwe,

Cree and Oji-Cree people belong to the Algonquian family and are among the most populous

First Nation groupings in North America.

“Ojibwe” and “Chippewa” stem from the Algonquian word, which translates to “puckering”.

In Canada, many Ojibwe people identify themselves as Anishinabe (plural: Anishinabek),

meaning “first man” or “person”. “Cree” is derived from Kristinaux, a term used by early

French explorers to identify the indigenous people who lived along James and Hudson Bays.

The Cree people in this area identify themselves as Mushkegowuk.

In northern Ontario, there is a dense population of Ojibwe people around the northern

Great Lakes, extending west to the Manitoba border. The majority of Cree bands are located

in the more northern parts of Ontario, along James and Hudson Bays, extending southward

to the shores of Lake Nipigon.

The Ojibwe and Cree have lived in northen Ontario since time immemorial. Historically, they

lived a nomadic lifestyle and hunted and gathered food for survival. During winter, they

separated into extended families in isolated hunting camps. This reduced the competition

between hunters for game. During warmer months, they gathered in large bands at

locations where fish and berries were plentiful.

5


Geographic Distribution

6

Source: Dickason, Olive. Canada’s First Nations. Oxford University Press, 1997, 15.


Geographic Distribution

WoodCree

OjibwaAlgonquin

Odawa

Huron

Tabacco

SaukFox

Menomini

WinnebagoIllinois

Potawatom

James BayCree

Neutral

7

Source: Dickason, Olive. Canada’s First Nations. Oxford University Press, 1997,45.


Political DistributionMany First Nation communities in Canada belong to a Political Territorial Organization (PTO). In Ontario there are four PTOs:

The majority of Dilico First Nations participate in, and are represented by the Union of Ontario Indians.

By and large, PTOs represent the political, social and economic aspirations of their First Nation members to all levels of government. While each PTO has its own mandate and list of objectives, their goals generally fall within the following:

To advocate for the improved quality of life for First Nations people in the areas of health, education, lands and resources, economic development, social services, justice and governance.

To foster, advance and promote the preservation and development of First Nation history and culture.

To maintain and secure the fulfillment of all First Nations Treaties and Treaty Rights.

To build stronger relationship with all levels of government and community partners so that the needs and concerns of First Nations people are understood and addressed.

Association of Iroquois and Allied Indians

www.aiai.on.ca

387 Princess Avenue LONDON, Ontario N6B 2A7

Nishnawbe Aski Nation www.nan.on.ca

100 Back St., Unit #200, THUNDER BAY, Ontario P7C 4Z2

Grand Council Treaty #3 www.treaty3.ca

P.O. Box 1720 KENORA, Ontario P9N 3X7

Union of Ontario Indians www.anishinabek.ca

Nipissing First Nation P.O. Box 711 NORTH BAY, Ontario P1B 8J8

8


First Nation Treaties

What is a Treaty?

A treaty is a negotiated agreement outlining the rights, responsibilities and relationships of First Nations and the federal and provincial governments. Treaties are legally binding and the government says they represent a full and formal expression of reconciliation between First Nations and government.

Each treaty negotiation is unique, but all negotiations involve many important and complex issues such as:

Land ownership Education Roads and rights of way Forestry, fisheries and other resources Environmental protection Governance and intergovernmental relations Financial benefits Taxation

For the most part, Dilico’s clients are from the Robinson Superior Treaty, NAN or Treaty #9 (also called the James Bay Treaty), Treaty #3 (also called the North-West Angle Treaty), and other First Nation communities across Canada. In relation to the Algonquin tribes described earlier, the majority of people belonging to Robinson Superior and Treaty #3 are Ojibwe, while the majority of people belonging to Treaty #9, which covers two-thirds of Ontario, are Ojibwe, Oji-cree and Cree.

9

Source: Dickason, Olive. Canada’s First Nations. Oxford University Press, 1997, 249.

10

What is an Elder?

TeacherOpen to

EveryoneAuthority

Good Values

Knowledgeable

Healers

Role Model

Wise

Healthy

Advisor

Elders

“We all have a different concept of what an Elder is. You have to listen and not ask any more questions. It takes common sense to make it so that you can understand.” (Gladys Kidd, Ojibway, Curve Lake).

Elders have a significant role in First Nation communities. For many individuals Elders symbolize the past and they are frequently called upon to share their traditional knowledge, teachings, and stories. Elders are teachers as well as advisors. Their communities recognize and value their wisdom and experience; thus, they are often asked to provide guidance and advice on anything from domestic disputes to governmental negotiations. Elders are not necessarily senior citizens, but they are well-respected and valued members of their community.

Dilico’s children or their family members may ask to speak to an Elder, especially during very difficult times. They may seek guidance or may just want an Elder present for strength and support. Elders can help in many ways.

Approaching An Elder

When you go to an Elder to seek assistance be honest, open and respectful. It is important that you present the Elder with tobacco. This gift makes it possible for helpful, healthy communication to take place between you, the Elder and the Creator. The tobacco can be offered in any form. It is most common to present loose tobacco in a pouch or tied in a small piece of cloth. (Dilico’s Cultural Committee can assist you with this).

Introduce yourself and let the Elder know why you have come to see him or her. He or she may have questions. Do your best to answer the questions. If there is an answer you cannot provide, explain the reasons for your confidentiality.

Once you have introduced yourself and identified the reason for your visit, stop and listen. The Elder will let you know how he or she may assist you—this may involve a sharing circle or a ceremony. He or she may provide you with specific directions to follow. Always remember, if you are not sure about something, ASK the Elder. It is not offensive to ask a question—after all, Elders are teachers.

11

Dilico Anishinabek Family Care: The Organization

Dilico provides services to Anishinabek children and their families living in the Robinson Superior Treaty and parts of Treaty #9 (District of Thunder Bay).

Dilico is affiliated with 13 First Nation communities (see right map). It is accountable to all of these communities. Dilico’s member First Nations are part of either the Union of Ontario Indians or Nishnawbe Aski Nation.

Every two years, the community members of each First Nation elect a Chief and Councillors. The elected Chief and Council have authority to make decisions for the community and are responsible for ensuring fair, effective and efficient delivery of programs and services.

Within each First Nation is a group of Elders. It is almost impossible to define what an Elder is or does because each community has its own views and beliefs regarding the roles of its Elders. On the whole, Elders are well respected individuals who have accumulated wisdom and knowledge through many life experiences. Community members recognize Elders as role models and frequently seek their direction and advice on a wide range of issues, small and large. Elders are natural teachers in their community who share their knowledge about things such as traditions, culture, ceremonies and how to lead a good life. In many ways Elders play a key role in not only keeping families and communities united, but also in keeping community members connected to its history and cultural identity.

District ofThunder Bay

Pic River

Marathon-Mobert

Manitouwadge

Wawa

White River

Pic MobertMobert

Michipicoten

GinoogamingAnimbiigoo Zaagi'igan Anishinaabak (Lake Nipigon)

Long Lake #58LonglacGeraldton

Jellicoe

Biingitiwaabik Zaaging Anishinaabek (Rocky Bay)

LakeNipigon

LakeSuperior

Thunder Bay

Fort William

Bingwi Neyaashi Anishinaabek (Sandpoint)Beardmore

Pays Plat

Schreiber

TerraceBay

Kiashke Zaaging Anishinaabek (Gull Bay)

WhitesandCollins

Armstrong

Red Rock (Lake Helen)Nipigon

Pass Lake

1

2

3

4

5

LEGEND

Head Office

District Office

Thunder Bay

Armstrong

Longlac

Nipigon

Marathon-Mobert

1

2

3

4

5

Dilico Anishinabek Family Care: The Organization

First Nation

Organizational Chart

Dilico’s affairs are managed and controlled by a Board of thirteen directors. Every year, each affiprior to Dilico’s Annual General Meeting, which takes place each summer. Dilico’s Board of DirecPresident, Vice-President, Secretary-Treasurer and Chairs of the standing committees, frame and While the Board is responsible for governance, the Executive Director and Directors are responsibresponsible for the programs and functions falling within his/her portfolio.

12

ns

iliated First Nation (see page 10) elects or appoints a director to sit on the Board. This happens ctors meets at least four times each fiscal year. The Executive Committee, consisting of the supervise the general program of Dilico.

ble for the management and operations of Dilico. Dilico has five directors. Each director is

13

14

The Dilico Cultural Committee

Introduction and Purpose

Dilico’s Cultural Committee promotes the awareness of Anishinabek teachings, customs, ceremonies and traditions throughout the agency. It is comprised of 16 Dilico employees, both management and non-management, and is accountable to Dilico’s Executive Director. Each District Office and off-site program (e.g. Day Treatment School-Based Services) has a representative on the Committee. Meetings are held four times a year, alternating between Thunder Bay and district sites.

The Cultural Committee is a valuable resource for staff regarding Anishinabek culture. Members can deliver teachings about various customs, traditions, and ceremonies. It also assists in the development and revision of agency policies related to the cultural component of service delivery. If you have a client who has difficulty communicating in English, there are committee members fluent in Ojibwe and Oji-Cree who can help.

At the beginning and end of every work week, the Committee ensures that a smudging ceremony for staff takes place at Dilico’s Main and District Offices. Part of this responsibility includes ensuring smudging bundles are available. (An introduction to the smudging ceremony is included in the following pages.)

Group Photo of Dilico’s Cultural Committee taken in 2008 (Armstrong, Ontario)

15

Yearly Cultural Events

Cultural Calendar

MONTH LOCATION DATE/TIME EVENT/CEREMONY

All All Mon. 9:15 a.m. (Weekly)

Smudging Ceremony and Prayer (including a cultural teaching or drum song during the first

week of winter, fall, spring and summer)

All All Fri. 4:00 p.m. (Weekly)

Smudging Ceremony and Prayer

All Adult Residential Treatment Centre

Sat. afternoon (Weekly)

Sweat Lodge (Open to the Public)

February Dilico Site (Locations Vary)

Thurs. & Fri. (1st Week)

Cultural Committee Meeting

May Dilico Site (Locations Vary)



All Tues. (4th Week) (Every 4 years beginning

2004)

Changing of the Sacred White Birch Poles & Ribbons

All Wed. 8:00 a.m. (4th Week)

Smudging Buildings

Adult Residential Treatment Centre &

District Offices

Wed. 9:30 a.m. (4th Week)

Spring Feast

June All June 21st National Aboriginal Day

Dilico Site (Locations Vary)



Thunder Bay (Locations Vary)

2nd Week Maamwii Day Camp Powwow

September Various Locations Tues. to Thurs. 3rd Week

Adult Life Enrichment Conference

October All Wed. 8:00 a.m. (2nd Week)

Smudging Buildings

Main Office (Anemki Place) & District Offices

Wed. 11:00 a.m. (2nd Week)

Fall Feast

November Dilico Site (Locations Vary)



Longlac District Office Remembrance Day (Nov.11)

Longlac Legion Wreath Laying

August

16


In addition to the events listed in the calendar, there are many cultural ceremonies, teachings

and events that take place throughout the year. They are coordinated within Dilico’s many

programs on a daily, weekly, or monthly basis. For example, Dilico’s Adult Residential Treatment

Services organizes regular sweat lodges every week—Monday afternoons for clients and Saturday

afternoons for the general public. Each Dilico program implements several aspects of Anishinabek

culture for the benefit of both staff and clients. The opportunities offered depend on the unique

needs and wants of each client and family. The following is a list of just some of the cultural

activities, teachings and events available to our clients:

Medicine Wheel Teachings

Smudging Ceremony

Sweat Lodge Ceremony

Traditional Arts and Crafts

Legends and Story-telling

Seven Sacred Teachings

Sacred Circles

Sage Picking

Drum Making

Feasts

Healing and ceremony room at Adult Residential Treatment Services

Fall Feast at Dilico’s Main Office (Anemki Place)


17

Feasts

Feasts are an important part of Anishinabek culture. Many First Nation communities hold several feasts throughout the year, for many different reasons. Some feasts are held to honour the seasons, and some are held together with a naming ceremony—when an individual receives an Aboriginal name from an Elder. It is very common in this day and age for First Nation communities to feast throughout the year because it gives individuals and families the opportunity to connect.

There is really no “standard” way of feasting—Different communities and groups have their own protocols and customs. Some First Nations feast outdoors, usually on land that is sacred to the community, while others feast indoors in a community centre or school. A feast can be very informal, with no set schedule—just drumming, a group prayer and home made food prepared by families; while others can be more formal with several small, elaborate ceremonies and traditional foods of fish, moose meat, wild rice and berries.

At Dilico, we feast in both the Spring and the Fall. By feasting, we are honouring our ancestors and all those who have done good work before us. We also give thanks to, and express our respect for all Dilico family members for their strength, hard work and guidance.

If you are feasting for the first time at Dilico, and you feel a bit nervous, you can speak to any member of the Cultural Committee or a fellow staff member to learn more about what to expect. Some of the things you will see at a Dilico feast that may be new to you:

A feast altar (Feast goers sit in a circle around an altar that includes sacred medicines, feast offerings, and sacred items (e.g. eagle feathers) brought by staff members or clients.)

Drum (Drumming is an important part of the ceremony. We drum to connect with our ancestors and one another for strength and for guidance.)

Women wearing long skirts (Some women choose to wear long skirts to celebrate their unique and special role in the world and creation.)


18

The Sweat Lodge

The sweat lodge is a sacred place where people come together for healing and purification. It represents the womb of Mother Earth.

The lodge is a dome-shaped structure rising about five feet off the ground. It’s frame is made from willow branches tied together with twine and it’s shell consists of tarps or thick blankets. At the front of the lodge is a door just big enough for an adult to crawl through. The size of a lodge can vary, but typically, it fits about 10 individuals.

The tarps and blankets prevent any light from entering the lodge. Inside, individuals sit on cedar branches in a circle surrounding large stones, which are heated in a fire outside the lodge. The stones sit on a section of the ground that is blessed by an Elder or medicine man with tobacco and sweet grass.

Sweats can take place at any time throughout the year. Before the ceremony begins, tobacco is offered by each participant. This offering represents the person’s intention to enter the sweat respectfully with an open mind and heart. Offering tobacco will also help carry the person’s thoughts and prayers to the Creator.

After the tobacco offering, each person enters the sweat lodge, keeping to the left and moving in a clockwise direction. Women enter the lodge first followed by men. A doorkeeper remains outside the lodge during the entire ceremony. His role is to tend to the fire and bring the hot rocks into the lodge one at a time.

During the ceremony, water is poured over the hot rocks to produce great amounts of steam. This is done during different “rounds”. The Elder facilitating the sweat leads the prayer and will let participants know what each round is for. For example, there may be a round devoted to sick family members or friends. The sweat typically lasts about two hours—Prayer, song, drumming and pipe smoking may all take place during this time.

Being in a sweat lodge feels similar to being in a sauna. It can be a difficult experience for some individuals; however, water is passed around frequently for people to drink to stay hydrated. If the hot steam makes it difficult to breath, it helps to bring some cedar branches from the floor up to your face to breath into. Every person’s experience in a sweat lodge ceremony is unique and part of his/her personal healing.

19

The Circle

The Anishinabek use symbols to explain concrete and abstract ideas found within their cultures and to help members of their societies to understand those ideas. One of the key symbols found in Anishinabek culture is the circle.

It is believed that everything in the universe is contained within a circle and everything has its place within that circle. The circle is used to express the holistic nature of Anishinabek culture and the cyclic nature of everything in the Anishinabek world. The circle represents ideas such as the “circle of life,” strength, unity, and balance. The circle has no beginning and no ending – it is timeless.

The circle is used to describe different aspects of the physical world as well as of the spiritual world. In the physical world many things are, or appear to be, round, including the sun, moon, and planets; the trees, rocks, flowers and berries; bear dens, beaver lodges and muskrat houses; bird nests, spider webs, and fish eggs. All things follow the pattern of the circle. The sun, moon and planets move in a circle around one another. The sun rises in the east and sets in the west, and continuously “travels in a circle” around the world – it is always rising somewhere and always setting somewhere else. Similarly, the moon moves across the sky from east to west on a daily basis. The circle is used to illustrate the gradual passing of the seasons, from spring, to summer, fall, and winter. It is used to discuss the circle of life” – how plants, animals, birds, and fish are born, grow, mature, die, and how new life springs from them. It is used to describe the life cycle of humans from birth, growth, maturity, to death. The circle also illustrates the connections among family units, kinship relations, and the relationships among kin, neighbours and strangers.

The addition of a line running through the center of a circle is used as a symbol to represent the dual nature of Anishinabek reality, or opposites. It is also used to represent the idea of balance. In the diagram, each half of the circle represents an opposite such as black and white, and it is believed that each is found in equal proportions, thereby ensuring a proper balance. There are many other opposites, including, for example, the physical and spiritual worlds, earth and sky, movement in clockwise and counter-clockwise directions, things that can move and those that are fixed, snow and rain, fire and water, water and ice, night and day, summer and winter, male and female, love and hate, hunger and fullness, and good and evil. The Anishinabek believe that these opposites are necessary to provide balance within their universe and that to live a “good life” they must strive for a similar balance in their lives.

Symbols

20

Symbols

The Medicine WheelAnother symbol that uses the circle is the “medicine wheel.”

The medicine wheel is usually depicted in the form of a circle that is divided into four parts by two crossed lines within it. Among Anishinabek the medicine wheel is used to teach a number of lessons about Anishinabek beliefs and way of life. For example, it is believed that the universe is made up of four distinct “worlds,” each of which is occupied by a specific category of being: 1) “elements,” or the physical world; 2) “human persons”; 3) “other-than-human persons”; and 4) “spirits.” The physical world consists of four sacred elements: earth, air, fire and water. There are four groups of other-than-human persons: 1) plants, 2) animals, 3) birds and 4) fish and things that crawl. In the spirit world there are also four groups: those spirits found below the earth and in the water; spirits found on the earth; those found above the earth; and a group of spirits found within a “fourth dimension.” All of the beings within these worlds are related to one another.

The Anishinabek say that all human persons are related and belong to one great family. There are four symbolic races in the human family: red, yellow, black and white. They are represented in the quadrants of the medicine wheel in the manner shown in the picture above. Anishinabek people believe that a person has four aspects to his being, namely, the physical, emotional, psychological, and spiritual. An Anishinabek person could meet all of his needs in each of these areas by forming relationships with members of the physical, spiritual, other-than-human person, and the human person worlds.

The most important relationships in the human world are those of family and kinship. Family and kin provide warmth, support, stability, companionship, and emotional support. Family is everything.

21

The Smudge Ceremony

Items used in a Smudge

Four Sacred Medicines

Tobacco in the East Direction: It is said that humans were the last to leave the Creator’s side. The Creator gifted us with tobacco so that we may always acknowledge our spiritual connection. In this way, tobacco always comes first in prayer, in consultation, in sacrifice. Tobacco is a gift of peace. Sage in the South Direction: The sage plant is especially sacred to women. When the sage burns it is a means of cleansing the mind, preparing the body to receive the spirit.Cedar in the West Direction: During times of great emotional distress, cedar is used to cleanse and purify, to calm the mind. Cedar is the protector medicine- the healing medicine.Sweet Grass in the North Direction: Sweet grass represents the braid of Mother Earth. When you put kindness, sharing and honesty together, you are braiding virtues and values into your life.

Eagle Feather

The Anishinabek believe eagles have a special connection to the Creator and as such, should be honoured and respected. When you wear or hold an eagle feather, you are honouring the Creator and all the gifts in your life including your health, your family, your work and your relationships. If you look at an eagle feather you will see it has both dark and light sections. In Anishinabek culture the eagle feather teaches the importance of recognizing the whole pattern of life – its bright and dark parts. This means we should embrace both positive and negative events that happen in our lives because they are experiences that help us learn and grow. The Ojibway word for ‘feather’ is meegwin, which is similar to meekina, meaning road or path. The sacred teaching of humility teaches us that in order to achieve balance, you need something outside yourself to guide you; and the eagle feather is a sacred item which guides a person towards a good path of life.

Shell

The sacred medicines are placed in a large shell to symbolize the Earth from which they came.

“Smudging”, a word heard throughout North America, describes a ceremony practiced in manyindigenous cultures. Smudging is a ceremony of preparation. The Anishinabek believe that before a person can be healed or heal another, he or she must be cleansed of any bad feelings, negative thoughts, bad spirits or negative energy. This mental and spiritual cleansing is accomplished through the smudge ceremony. During the ceremony, the sacred medicines of tobacco, sage, sweet grass and cedar are burned separately or in combination to produce smoke, which is swept towards and over the body. It is important to remember that all ceremonies must be entered into with an open heart and good intentions.

22

How to Smudge

At Dilico there is an opportunity for staff to smudge every Monday at 9:15 a.m. and every Friday at 4:00 p.m. The ceremony, usually held in the office reception area, is led by a member of the Cultural Committee.

Firstly, the sacred medicines are combined to produce a small ball that is placed in the middle of the shell (smudge bowl). They are then lit with a match and fanned with the feather until smoke develops. At this point, jewelry, glasses, or anything metal can be taken off and placed aside. It is not mandatory that this is done; however, some believe that metal objects hold negative energy.

Participants then gather into a circle. Before each individual smudges, the person who prepared the smudge, smudges the four directions—starting with the east and followed by the south, west and finally, the north. He or she then brings the smudge bowl to around to each person in the circle, always moving in a clockwise direction.

When the smudge bowl comes to you, waft the smoke towards you using your hands. Draw the smoke towards your heart, mouth, eyes, ears, and small of your back. We cleanse our heart to take away any resentment or ill-will—leaving room for only compassion

and love. We cleanse our mouth so that we are always truthful and honest—using our words for good

purposes, not harmful ones. We cleanse our eyes so that we can see what is true— the beauty within all of the Creator’s

gifts. We cleanse the small of our backs to release the anger and stress that prevents us from healing

and making a positive difference in the world.

Once everyone smudges, the smudge bowl is placed on a rock in the middle of the circle. Before the ceremony finishes, each participant will have the opportunity to share a prayer or personal thought.

The smudge is never extinguished. Once it burns out, the ashes are brought outside and returned to the earth.

The Smudge Ceremony

23

Dilico Anishinabek Family CareCultural Committee

2008/2009

Betty Anderson Karen Marano*

Donald Auger Donald Michano

Crystal Bell* Marilyn Netemegesic

Angela Carter* Gene Nowegejick

Amanda DeLeon* Alana Odawa*

Barb Doblej* Andrea O’Nabigon

Gabriel Donio Lisa Semerling

Anna Grizans* Michelle Solomon

Mark Hardy Rod Strey*

Kerri Koski Beatrice Twance-Hynes

Lisa Lawrence Rebecca Wheeler

Effie Zoccole

alternate*

Cultural Committee

24

NOTES

ORIENTATION TO ANISHINABEK CULTURE

www.dilico.com

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