"Life in the Bosom of the Earth"
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‘‘In the old times, admission to Midewiwin, the Lodge of Those Who Are in a Sacred and Unseen State, required knowledge of plants and herbs and the power of healing. But after some time the Good-hearted Ones - as they were generally referred to - began to feel that mino-bimaadiziwin (how to live a good, upright, and long life) was not to be aquired by knowledge of healing alone. Thus morality was introduced into medicine practice. Possessing integrity, and declaring ones integrity to the plant beings and to the world at large, became essential for both midewininiwag and midekweg, and from that moment on people could become a member by invitation only."
- The principle of Midewiwin.
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‘‘The temperature rises, and together we go back to the beginning"
- The principle of the Sweat Lodge ceremony.
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This blog entry is the fifth episode in a series titled "The Way of the Heartbeat." The series presents teaching stories that reflect the distinct worldview and cultural and spiritual perspectives of the Midewiwin and Waabanoowiwin, two ancient Medicine Lodges that continue to be central to the culture and lives of the Anishinaabe Peoples.
Today's narrative is more of a musing than anything else. It centers around a sterling silver, turquoise, and coral bracelet along with a matching pendant, both handcrafted in my jeweler’s studio. These pieces are used as teaching tools and are not for sale. Additionally, the story is accompanied by images of a beautiful drawing and an acrylic painting by my artist friend Simone McLeod from Pasqua, Saskatchewan, along with two digital paintings by myself. Simone's drawing, created in 2013, is titled “Twins in a Sweat Lodge Womb,” and her painting from 2017 is titled “Otehimin.”
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| "Twins in Sweat Lodge Womb," detail of a pencil drawing by Simone McLeod. © 2013 Simone McLeod |
Ceremony of the Sweat Lodge
The Anishinaabe ancestors considered it essential for individuals to regularly harmonize their voices with those of the spiritual realm. This idea is known as aanji-niigiweshkamong enweying shka-kimi-kweng: "reconnecting our voice with Creation."
One way to reconnect one's voice with Creation is by participating in a madoodiswan, or Sweat Lodge ceremony. A madoodoowigamig, madoodiswan, or madoodison (known as inipi by our neighbors and allies, the Oceti Šakowiŋ/Seven Council Fires, the Dakota, Nakoda, and Lakota Peoples) is a dome-shaped, circular structure built low to the ground. Representing the womb of Mother Earth, a madoodoowigamig or inipi serves as a place of purification, refuge, and healing, as well as a sacred space for seeking answers and guidance through prayers to the spirits.
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Etymology of the word madoodiswan (sweat lodge) - written as
The word is constructed in this fashion:
• madoodoo (VAN(1)IN)* = madoodō (VAN(1)IN) : (s)he sweats
• madoodo’ (VAN(1)IN)* :(s)he makes someone sweat
• madoodotoon (VTRAN(2)* : (s)he makes something sweat
• madoodoso (VAN(1)IN)* : (s)he makes things sweat
• madoodoswaw (VTRAN(1)* :(s)he makes things sweat to someone
• madoodoswaan : sweat-lodge
Madoodoswaan becomes "madoodiswan," or (depending on the dialect) "madoodison."
* To learn about Ojibwe verb classification, see: Understanding Ojibwe Verb Classification Techniques for Language Learners
See the Nisodotam website for a pronunciation guide.
One way to reconnect one's voice with Creation is by participating in a madoodiswan, or Sweat Lodge ceremony. A madoodoowigamig, madoodiswan, or madoodison (known as inipi by our neighbors and allies, the Oceti Šakowiŋ/Seven Council Fires, the Dakota, Nakoda, and Lakota Peoples) is a dome-shaped, circular structure built low to the ground. Representing the womb of Mother Earth, a madoodoowigamig or inipi serves as a place of purification, refuge, and healing, as well as a sacred space for seeking answers and guidance through prayers to the spirits.
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Etymology of the word madoodiswan (sweat lodge) - written as
The word is constructed in this fashion:
• madoodoo (VAN(1)IN)* = madoodō (VAN(1)IN) : (s)he sweats
• madoodo’ (VAN(1)IN)* :(s)he makes someone sweat
• madoodotoon (VTRAN(2)* : (s)he makes something sweat
• madoodoso (VAN(1)IN)* : (s)he makes things sweat
• madoodoswaw (VTRAN(1)* :(s)he makes things sweat to someone
• madoodoswaan : sweat-lodge
Madoodoswaan becomes "madoodiswan," or (depending on the dialect) "madoodison."
* To learn about Ojibwe verb classification, see: Understanding Ojibwe Verb Classification Techniques for Language Learners
See the Nisodotam website for a pronunciation guide.
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In the dimness of the semi-underground madoodoowigamig, prayers are offered to Aadizokaanag (spirit grandfathers), to Bawaaganag (guardian spirits appearing in dreams), and to personal doodem (clan) helpers. Above all, a Sweat is considered a sacred commitment to GICHI-MANIDOO, the Great Mystery of Life, and to the true energy of Omizakamigokwe, Our Mother the Earth.
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In the dimness of the semi-underground madoodoowigamig, prayers are offered to Aadizokaanag (spirit grandfathers), to Bawaaganag (guardian spirits appearing in dreams), and to personal doodem (clan) helpers. Above all, a Sweat is considered a sacred commitment to GICHI-MANIDOO, the Great Mystery of Life, and to the true energy of Omizakamigokwe, Our Mother the Earth.
The Lodge serves as a space where a small group of individuals unite their spirits "to create an opening through which this Great Mystery can flow freely." Only individuals selected, trained, or specifically guided by qualified tribal Elders are permitted to work with the Sweat Lodge.¹
Among the Ojibweg, Makwa the bear is the guardian and protector of both the midewigaan (Mide Lodge) and the madoodoowigamig (sweat, or purification lodge), where Mide practitioners purify their body, spirit, and mind before participating in the ceremony inside the midewigaan. It was a bear that provided the hide when the first Ojibwe madoodoowigamig was constructed; symbolically, Makwa’s hide enveloped the Anishinaabeg as a People
Madoodoowasiniig (stones of a sweat lodge) are essential to the madoodiswan (sweat lodge ceremony). The grandfathers and spirit-helpers within the stones are awakened by heating them in a sacred fire located to the east of the lodge, until they become red-hot. The water and sacred herbs poured over the grandfather stones produce steam, which is intended to purify the participants, enabling them to "return to the beginning" and emerge reborn.
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The Sweat Lodge, Portal to the Grandfathers © 2022 Zhaawano Giizhik.
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As the Grandfather stones illuminate within the fire pit, the midewewe'igan (Sacred Water Drum) resonates, summoning the aadizookaanag and niiwin inakakeyaa wenaanimak (the Four Directions). At this moment, water is poured, and giizhik aniibiishan (cedar leaves) are sprinkled onto the stones. The person responsible continues pouring and smudging until the spirits signal to stop. Cedar, revered as Nookomis Giizhik (Grandmother Cedar) and valued for its medicinal and cleansing properties, is the tree that absorbs rainwater, purifying it with its roots, and provides a home for birds that fly and sustain life. In the steaming hot vapor and intense aroma released by the stones and cedar, participants begin their prayers, songs, and chants, seeking purification and guidance. Typically, there are four sessions involving song and prayer, led by the attending Elders. Traditionally, Sweat Ceremonies hold significant importance in coming-of-age rituals for boys—and occasionally girls. Sometimes Sweats are part of longer ceremonies and always precede major ceremonies that may last several days, such as the Sun Dance.
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Among the Ojibweg, Makwa the bear is the guardian and protector of both the midewigaan (Mide Lodge) and the madoodoowigamig (sweat, or purification lodge), where Mide practitioners purify their body, spirit, and mind before participating in the ceremony inside the midewigaan. It was a bear that provided the hide when the first Ojibwe madoodoowigamig was constructed; symbolically, Makwa’s hide enveloped the Anishinaabeg as a People
Madoodoowasiniig (stones of a sweat lodge) are essential to the madoodiswan (sweat lodge ceremony). The grandfathers and spirit-helpers within the stones are awakened by heating them in a sacred fire located to the east of the lodge, until they become red-hot. The water and sacred herbs poured over the grandfather stones produce steam, which is intended to purify the participants, enabling them to "return to the beginning" and emerge reborn.
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As the Grandfather stones illuminate within the fire pit, the midewewe'igan (Sacred Water Drum) resonates, summoning the aadizookaanag and niiwin inakakeyaa wenaanimak (the Four Directions). At this moment, water is poured, and giizhik aniibiishan (cedar leaves) are sprinkled onto the stones. The person responsible continues pouring and smudging until the spirits signal to stop. Cedar, revered as Nookomis Giizhik (Grandmother Cedar) and valued for its medicinal and cleansing properties, is the tree that absorbs rainwater, purifying it with its roots, and provides a home for birds that fly and sustain life. In the steaming hot vapor and intense aroma released by the stones and cedar, participants begin their prayers, songs, and chants, seeking purification and guidance. Typically, there are four sessions involving song and prayer, led by the attending Elders. Traditionally, Sweat Ceremonies hold significant importance in coming-of-age rituals for boys—and occasionally girls. Sometimes Sweats are part of longer ceremonies and always precede major ceremonies that may last several days, such as the Sun Dance.
According to Anishinaabeg izhitwaawin (our cultural belief) and Anang Nibwakawin (our star wisdom), the Madoodison star constellation, in addition to symbolizing the sweat lodge on earth, is also viewed as a Thunderbird's nest among the stars. Next to the Sweat Lodge/Thunderbird constellation—known as Corona Borealis in Western star maps—are the seven madoodoowasiniig (sweat lodge stones) and the sweat lodge poles glowing in the night sky; refer to the image above. The 7 stars of the Sweat Lodge constellation hold various meanings for the Anishinaabeg... for some, they represent the stones or poles of the Sweat Lodge, for others, the eggs of the celestial Thunderbird... there are numerous stories. One aadizookaan (story) narrates the tale of Ode'imin (Heart Berry), the boy who founded the Midewiwin, who once journeyed through the Stars and met the Elders in the celestial Sweat Lodge. It is said that, upon returning to Earth, ogii-waawiyetoon Ode'imin iwe omadoodison: he taught the People to construct the sweat lodge in a round shape...
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| "Otehimin" (Heart Berry), detail of acrylic painting by Nakawe Ojibwe (Saulteaux) Medicine Painter Simone McLeod. © 2017 Simone McLeod. |
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As a result, in Ojibwe tradition, following the Sweat, strawberries (referring to Ode'imin) are presented to the participants gathered outdoors, and occasionally, a small communal meal featuring items like tea, salmon, and blueberries is enjoyed.
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| The Sweat Lodge, Doorway to Our Origin © 2022 Zhaawano Giizhik. |
THE SWEAT LODGE AS A DOORWAY TO OUR ORIGIN
Bagonegiizhig, "hole in the sky"; Pleiades
Pronounced [ba-gohn-neh-geeh-ZHIG]
Bagone, root word meaning "have a hole"; "giizhig" means "sky" or "day."
Ondaadizi "originate from some place", verb bimaadizi intransitive (VAN(1)IN)* :""Ond-" means "from a certain place, for a certain reason"; "-aad" means "way of being or life; one's character or nature"; "-izi" means "it/he/she is in a state or condition."
Pronounced [on-dah-dih-ZIH]
The prefix "-gaa" is a complementer form used with conjunct to turn it into a noun, meaning either "one who … / thing that …," or "place where …"
Bagonegiizhig, aaniindi anishinaabeg gaa-ondaadiziwaad: "the Pleiades star cluster, where the first people came from."
Pronounced [ba-gohn-neh-geeh-ZHIG ah-neehn-dih ah-nih-shih-nah-BEHG gah-on-dah-dih-zih-WAHD]
* To learn about Ojibwe verb classification, see: Understanding Ojibwe Verb Classification Techniques for Language Learners
See the Nisodotam website for a pronunciation guide.
Pronounced [ba-gohn-neh-geeh-ZHIG]
Bagone, root word meaning "have a hole"; "giizhig" means "sky" or "day."
Ondaadizi "originate from some place", verb bimaadizi intransitive (VAN(1)IN)* :
Pronounced [on-dah-dih-ZIH]
The prefix "-gaa" is a complementer form used with conjunct to turn it into a noun, meaning either "one who … / thing that …," or "place where …"
Bagonegiizhig, aaniindi anishinaabeg gaa-ondaadiziwaad: "the Pleiades star cluster, where the first people came from."
Pronounced [ba-gohn-neh-geeh-ZHIG ah-neehn-dih ah-nih-shih-nah-BEHG gah-on-dah-dih-zih-WAHD]
In other Anishinaabe aadizookaanan (Ojibwe stories), the Bagonegiizhig, known as the Hole in the Sky star cluster or Pleiades in Western starmaps, is considered the celestial equivalent of the Sweat Lodge on earth.
Through the Hole in the Sky, the jiibayag (soul-spirits) of deceased humans ascend and journey toward their final destination along the Jiibay-miikana (Milky Way). Two key ceremonies associated with Bagonegiizhig are the madoodison, or sweat lodge purification ceremony (refer to the image above), and the jiisaakaan, or shaking tent ceremony. In these narratives, the Bagonegiizhig—positioned directly opposite the brightest star in the Madoodison constellation, the Nimitaaman anang—is regarded as "aaniindi nitam anishinaabeg gaa-ondaadiziwad": OUR ORIGIN. It is the site of Niizhwaaso gikinoo'amaagewinan (the 7 Grandfather and Grandmother Teachings). According to some origin stories, it is where our mitigwakik (water drum) originates and where our doodem/clan system comes from. So many stories stem from it! We have tales of spider woman and sky woman, of the 7 sisters, and of our 13 grandmothers, and so many more...Geget sa, whether we perceive the Sweat Lodge in the Madoodison constellation or the Bagonegiizhig star cluster or both, the night sky is rich with stories of the Anishinaabeg...
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The jewelry set: A promise of Life and Regeneration
This storytelling set, consisting of a matching bracelet and pendant titled Akiiwin Mizakamig ("In The Bosom of the Earth"), is part of a shadowbox jewelry series named Niigiwin miinawaa Aanji-niigiwin ("Birth And Regeneration"). The design stands out with its high polish and distinctive theme, featuring turquoise stones set in shadowbox settings with deep, darkened recesses and "floating" stones in elevated bezels. This storytelling piece's theme of birth and regeneration not only reflects my partial Native American heritage but is also deeply inspired by the ancient teachings of the Midewiwin, the Lodge of Medicine and Ethics of my ancestors, the Anishinaabe Peoples.
The Mide teachings state that everyone has a path known as The True Path of Life, which is a life journey that every individual must undertake from their prenatal stage to old age and death. By experiencing all stages and fulfilling their visions, a person acquires wisdom, which they must share with those who have yet to embark on the path of life
__________________________________________________________________________ The Mide teachings state that everyone has a path known as The True Path of Life, which is a life journey that every individual must undertake from their prenatal stage to old age and death. By experiencing all stages and fulfilling their visions, a person acquires wisdom, which they must share with those who have yet to embark on the path of life
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The oval-shaped turquoise stone in the
silver bracelet is mounted in a setting called shadowbox; this dramatic style -
originally a Dine’ (Navajo) silversmithing way of stonesetting - is characterized
by deep, darkened recesses set with “floating” stones in high bezels.
For this jewelry set, a high bezel designed to hold the turquoise cabochon is soldered inside a large oval shadowbox frame. Using a jeweler's saw, I cut this frame out of the slightly domed pendant and bracelet head. The bezel is crafted to be slightly smaller than the shadowbox it fits into, creating a narrow “trough” around it. This “trough” is then oxidized to emphasize the raised bezel, completing the shadowbox design. |
What more can be said about the symbolism in this design? The oval turquoise cabochons set in the shadowboxes (the oxidized, oval interior segments surrounding the stone bezels) of both the bracelet and pendant symbolize a seed within a pregnant woman's womb—or a baby inside the mother's womb, where it is conceived and nurtured as it develops before birth. Thus, the stones embody a promise of life and renewal. The small red coral cabochons placed inside the shadow box allude to the madoodiswan ceremony, the Sweat Lodge; the red color signifies the glow of madoodoowasiniig, the grandfather stones that are central to the purification ceremony.
The stylized leaf of an aagimaak (ash tree) with a turquoise cabochon at the tip, which I attached to the pendant, symbolizes growth and decay, and in a deeper sense, the cycle and infinity of life. The round hand-hammered wires supporting the head of the bracelet, along with the quadripartite pendant connector, represent the cardinal directions of the Universe. Finally, the balls crafted at the ends of the bracelet wires symbolize the sun and the moon, the original grandfather and grandmother of all life on earth.
What more can be said about the symbolism in this design? The oval turquoise cabochons set in the shadowboxes (the oxidized, oval interior segments surrounding the stone bezels) of both the bracelet and pendant symbolize a seed within a pregnant woman's womb—or a baby inside the mother's womb, where it is conceived and nurtured as it develops before birth. Thus, the stones embody a promise of life and renewal. The small red coral cabochons placed inside the shadow box allude to the madoodiswan ceremony, the Sweat Lodge; the red color signifies the glow of madoodoowasiniig, the grandfather stones that are central to the purification ceremony.
The stylized leaf of an aagimaak (ash tree) with a turquoise cabochon at the tip, which I attached to the pendant, symbolizes growth and decay, and in a deeper sense, the cycle and infinity of life. The round hand-hammered wires supporting the head of the bracelet, along with the quadripartite pendant connector, represent the cardinal directions of the Universe. Finally, the balls crafted at the ends of the bracelet wires symbolize the sun and the moon, the original grandfather and grandmother of all life on earth.
From my perspective, this set, which I meticulously crafted from sterling silver, features a design that is both distinctly Native and thoroughly modern, reflecting the pride I have in my heritage.
Most importantly, the tale of the bracelet and pendant honors the beauty and wisdom of my Ojibwe Anishinaabe ancestors' world, which remains my primary source of artistic inspiration and design.
Giiwenh.
So goes the story about the In the Bosom of the Earth jewelry set; so goes the
tale about what the Sweat Lodge means to the Peoples of Turtle Island.
Miigwech gibizindaw
noongom mii dash gidaadizookoon. Thank you for listening to my
storytelling today. Giga-waabamin wayiiba, I hope to see
you again soon...
¹ Source: Sweat Lodge Stories.
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About the author and his sources of inspiration
My name is Zhaawano Giizhik. As an American non-profit artist and jewelry designer currently living in the Netherlands, I like to draw on the oral and pictorial traditions of my Ojibwe Anishinaabe ancestors from the American Great Lakes area. For this I call on my manidoo-minjimandamowin, or "Spirit Memory"; which means I try to remember the knowledge and the lessons of my ancestors. The MAZINAAJIMOWINAN or ‘‘pictorial spirit writings’’ - which are rich with symbolism and have been painted throughout
history on rocks and etched on other sacred items such as copper and
slate, birch bark and animal hide - were a form of spiritual as well as
educational communication that gave structure and meaning to the
cosmos. Many
of these sacred pictographs or petroforms – some of which are many,
many generations old - hide in sacred locations where the manidoog
(spirits) reside, particularly in those mystic places near the coastline
where the sky, the earth, the water, the underground and the underwater
meet.
From my perspective, this set, which I meticulously crafted from sterling silver, features a design that is both distinctly Native and thoroughly modern, reflecting the pride I have in my heritage.
Giiwenh. So goes the story about the In the Bosom of the Earth jewelry set; so goes the tale about what the Sweat Lodge means to the Peoples of Turtle Island.
About the author and his sources of inspiration
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