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Thursday, February 19, 2015

Teachings Of The Eagle Feather, part 10


"The Way We See The World"

- Updated July 27, 2017

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Anishinaabe izhinamowin jewelry


Click on image to view details of the above ring set
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Boozhooaaniin, 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 a brand new set of wedding rings by Zhaawano, three acrylic paintings by Simone McLeod, and a unique graphic illustration by Ahmoo Angeconeb. 

We invite you to visit our website to view details of the above-shown wedding rings.

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An age-old concept


The title of this simple yet elegant set of white gold overlay wedding rings, Izhinamowin, expresses an age-old concept based on Anishinaabe culture that, depending on the context, holds multiple layers of meaning. Izhinamowin, or ishinaamowin, can mean mental or spiritual perception, dream, or vision, or world view. Its literal meaning is “the act of seeing the world in a certain manner.”* 

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 Ojibwe Anishinaabe artist Ahmoo Angeconeb. 


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The Anishinaabe cosmos



Anishinaabeg Miniigoziwin
Anishnawbe Miinigozwin ("Anishinaabeg Gift”) silkscreen by Ahmoo Angeconeb, 1973. Giizhik, the northern white cedar, connects the underworlds with the middle world (earth) and the sky worlds. The figures in the image represent the inawemaaganag (including the humans) that inhabit Aki, the world.

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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).


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ZhaawanArt Fisher star Creations wedding rings design

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Go to our website to view details of the above wedding ring set

The eagle and the hawk



The first of the big bird species that comes into mind is Migizi (the bald eagle), who, with his sharp vision and ability to soar high in the sky world, represents all big predatory birds. Migizi is known as an intermediary between the humans of the Middle World and the manidoog and aadizookaanag of the Sky world. 

Gekek the Hawk, who is often regarded as the natural counterpart of the supernatural Animikii Binesi (Thunderbird, who in turn is the spiritual counterpart of the big taloned bird species), also plays an important metaphoric role in the world of the bird Nation. 

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.

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Izhinawomin wedding rings by Zhaawano
The white gold wedding ring to the left, the men’s ring, shows an image of a feather stylized in a somewhat angular fashion; it is the feather of Gekek, the Hawk. The ring to the right, its more fluent design depicting the feather of Migizi the eagle, is the ladies’ ring. The hawk feather embodying Gekek’s virtues like reflection, deliberation, and foresight, and the eagle feather representing Migizi’s courage, strength, and preknowledge, complement each other in a symbolic way; just like future partners for life are supposed to complete each other, physically as well as spiritually.
Additionally, both feathers of the rings also symbolize the Spiritual and/or Academic Learning Path that we, as humans, although very individual to every one of us, must follow together as we walk the Road of Life toward a happy and rewarding life and toward a bright future for our children and grandchildren (see also the below images, a painting and a triptych canvas by Simone).


Izhinamowin  Native American wedding rings of sterling silver
Sterling silver, oxidized version of the Izhinamowin ring set. Click here to view our sterling silver wedding rings collection.
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Aki-egwaniizid painting
Migizi Babaamaadiziwin ("Migizi's Journey") by Simone McLeod

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Bicolor gold version of the Izhinamowin ring set. Click here to view details of the rings.

Learning series by Simone McLeod
"Learning Series", Triptych by Simone McLeod


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Giiwenh. That´s how far this blog story goes. Miigwech for reading and listening!

Bi-waabamishinaang miinawaa daga: please come see us again!

>Click here to read Teachings of the Eagle Feather, part 11.
>Return to the blog overview page. 

Miigwech Charles Lippert for explaining in detail the multiple meanings of the term izhinamowin/ishina(a)mowin. 

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Aki-egwaniizid miinawaa Zhaawano Giizhik/Wenoondaagoziwid Webaashi

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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.

Zhaawano Giizhik, an American currently living in the Netherlands, was born in 1959 in North Carolina, USA. Zhaawano has Anishinaabe blood running through his veins; the doodem of his ancestors from Baawiting (Sault Ste. Marie, Upper Michigan) is Waabizheshi, Marten. As an artist, a writer, and a designer of Native American jewelry and wedding rings, Zhaawano draws on the oral and pictorial traditions of his ancestors. In doing so he sometimes works together with kindred artists. He has done numerousl joint art projects with Simone in the past 5 years.

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