"The Way We See the World"
Boozhoo, aaniin, hello,
This blog story is another joint project by Simone Mcleod and Zhaawano Giizhik. It is the tenth in a series titled Teachings Of The Eagle Feather, featuring our works of art that provide an insight into the unique world view of the Anishinaabe Peoples.
Today's story features three acrylic paintings by Simone McLeod, a unique graphic illustration by Ahmoo Angeconeb - and a brand new set of wedding rings by Zhaawano.
The rings feature stylized feathers of the eagle and the hawk. A hawk and an eagle soaring together, it's one of Zhaawano's favorite metaphors when referring to the ancient stories and worldview of his ancestors, and also in exploring how the love and the mutual responsibilities between two peope relate to this old worldview ...
We invite you to visit our website to view details of the wedding rings.
An age-old concept
The concept of izhinamowin does not so much refer to vision with the eyes, but rather to ideas associated with mental perception; of course, the eyes may be the gateway for that mental perception. From of old, ANISHINAABE IZHINAMOWIN interprets the countless phenomena, forms, and forces of the natural world specific to man’s immediate environment purely in a cosmological context.
Gete-aya’aag, our ancestors, had an equally great respect for all entities within the cosmos, even for those that are more remote to mankind. They saw all life forms as animated and inter-related “persons” or “relatives” (called inawemaaganag) possessing a consciousness, rationale, and a will of their own. They saw the world as as a living, harmonious, interdependent system, a gigantic web of social relations - kind of like an extended family -, where the relationship between humans and the nonhuman and spirit world was one of continuous interfusion and reciprocal exchange. All these indinawemaaganag or “my next of kin persons” were often described as gakina gegoo, “everyone and everything” or “all living things.” Everything and everyone was alive and created for a purpose!
The gete-aya’aag saw the cosmos as basically consisting of three spheres or layers connected by a huge coniferous Tree of Life (in the form of giizhik, the northern white cedar): anaamakamig (Underworld), agidakamig (the middle world, the earth’s surface called Mikinaakominis or Turtle Island), and gizhigoong (Sky world). See below illustration, a graphic representation of Waawiyekamig, the Anishinaabe Universe by the late Ojibwe Anishinaabe artist Ahmoo Angeconeb.
According to the traditional Anishinaabe worldview, Anaamakamig, the Underworld of the rivers, lakes, and seas, house a myriad of manidoog (spirits) and aadizookaanag (spirit grandfathers; shapeshifters). Both categories, manidoo and aadizookaan, are represented by fish and the fish spirits (gihoonhyag), including Makadeshigan (Black Bass), mishi-bizhiwag (Great Underwater Panthers), mishi-ginebigoog (Great Underwater Snakes; see the figure depicted in the bottom left corner), nibiinabekwewag (Mermaids), and nibiinaabewag (Mermen; see the figure depicted in the bottom rigth corner).
Giigoonh the fish - represented in the image by mishi-ginebig (Great Underwater Snake) and nibiinaabe (Merman) -, embodies Learning and transmission of Science and Medicine. Mishiikenh, the mud turtle and Mikinaak the snapping turtle, depicted on both sides of the tree of life that has its roots in the underworld, are regarded as grandfathers and spirit messengers, and as such, as masters of communication of thought, and as important intermediaries between the lakes and rivers and their underworlds.
The second layer of cosmos is called Agidakamig, the Middle World, the earth’s surface often called Mikinaakominis (Turtle Island) that houses countless corporeal and incorporeal beings; represented in the image by Anishinaabeg (humans), mitigoog (trees), a makwa (bear), and a ma'iingan (wolf).
The third layer of cosmos is Giizhigoong, the Sky World and all of its beings represented in the image by aadizookaanag (spirit grandfathers, muses) that represent the physical orders of the universe: giizis the sun, dibik-giizis the moon, anangoog the stars, muses and shapeshifters in human form, and animikiiwaanakwadoon (the thunderclouds), as well as by bineshiwag (taloned birds of prey; hawks, falcons, and eagles).
The eagle and the hawk
Finally, Ahmoo Angeconeb's painting of the Anishinaabe cosmos suggests a natural linkage between the birds of the Sky World and plants of the Middle World, as well as a spiritual connectedness of the birds with the physical ordsers of the cosmos like sun, moon, earth, stars, thunders, lightning, rain, wind, fires, et cetera. This special union with all of nature enables birds to sense the changes of the world, the changing of seasons, and the future events or condition of things.
|Sterling silver, oxidized version of the Izhinamowin ring set. Click here to view our sterling silver wedding rings collection.|
|Migizi Babaamaadiziwin ("Migizi's Journey") by Simone McLeod. |
Copyright Simone McLeod
|Bicolor gold version of the Izhinamowin ring set. Click here to view details of the rings.|
|"Learning Series": Triptych by Simone McLeod. Copyright Simone McLeod.|
* Miigwech Charles Lippert for explaining in detail the multiple meanings of the term izhinamowin/ishina(a)mowin.
About the authors/artists:
Simone McLeod (her traditional name is Aki’-egwaniizid, which is an Ojibwe name meaning "Earth Blanket") is a Cree/Anishinaabe painter and poet, born in Winnipeg, Manitoba in 1962. She belongs to he Name doodem (Sturgeon clan) of her mother's people, the Azaadiwi-ziibi Nitam-Anishinaabeg (Poplar River First Nation) of Manitoba. Simone descends from a long line of Midewiwin seers and healers and artists. Her artwork has been appreciated by several art collectors and educational and health care institutions from Canada, as well as by art lovers from all over the world.