Mnemonic (Re)Manifestations Alan Corbiere

Anishinaabe artist Barry against disease and death. In the Ace traces his lineage to Chief spirit world, across the ocean, a Assance1 (Little Shell) of the council was held to determine Nigig (Otter) clan. In this exhibit how best to teach the people called Mnemonic (Re) Manifesta- to protect themselves. A med- tions, Ace contemplates cultural icine bundle was prepared and metaphors, visual symbols, me- the makwa (bear) was the first dia, story and history. Through- one charged with carrying this out these collected works, Ace sacred bundle of everlasting life summons the mnemonic locked to the Anishinaabeg. The bear in tradition and releases it in new carried the bundle as far as the media re-creating manifestations great salt water. The miigis (little anew. These symbols are all tied cowrie shell) then relieved the on his back. Nigig and Osh- elaine Island); and then Shag- to story and (his)tory. bear of his burden and carried kaabewis took turns carrying the wamikaang (Shallows where Long ago, the vengeful the bundle along the bottom of bundle. They shared the burden the waves break); Nemitigmish- actions of Nenbozhoo com- the ocean to this continent. The but also took time to share the kaang (Oak point), followed pelled the underwater beings miigis met a waterfall and could teachings that accompanied the by a shallow river called Naon- to flood the world. Nenbozhoo not climb any further. Osh- bundle. They sought out the gowo-ziibi, then “Ka-ke-no-ne,” re-created the world by using kaabewis (ceremonial attendant) Anishinaabeg. The journey of then Gaa-zagaskwaajimekaag some of the old world. This met the miigis and grabbed the the Oshkaabewis and Nigig (Leech Lake) and Obaashing and newly, re-created earth was bundle. However, the load was was mnemonically manifested finally to Little Ottertail Lake.2 re-populated by plants, insects, too great and he required as- in a Mide-wiigwaas (a birchbark Nigig went ashore and shook fish, birds, animals, and Anishi- sistance. Oshkaabewis looked scroll). According to one record, himself off. He shook himself naabeg (humans). The Anishi- for a suitable candidate to help the otter, Oshkaabewis, and again and there were many naabeg population increased deliver this medicine bundle to thus the Midewiwin (called the miigis (little cowry shell) drip- but soon they started to get sick the Anishinaabeg. He journeyed Grand Medicine Society) trav- ping from his hair. Nigig told and die. It is said that, the creator around the world four times but elled to La Crosse. To memori- Oshkaabewis to keep the shells saw that the people on earth could not find anybody suitable alize their stop, a man standing because they would serve as a could not protect themselves to help him. Oshkaabewis then was etched onto the Mide-wi- reminder, a mnemonic for cre- igwaas (birchbark scroll). The ation and the Midewiwin. The 1 Assance has been spelt met Nigig playing on the bank of a river. He asked Nigig to help next place depicted on the scroll otter, Ace’s doodem (clan) was a number of ways including but Nigig just kept on playing, was Waawiiye’adinong “The an important messenger for the Aisance, Aissance, and Essens. sliding down the riverbank. round shaped lake (often listed Utilizing the modern orthogra- Oshkaabewis asked Nigig again as Lake St. Clair by Detroit)”; then 2 Redsky 1972, p. 105 – phy, the Ojibwe word for clam and again, finally on the seventh Mashkiigo-ziibi (Swampy River); 106. Spelling of Ojibwe place is es, a small clam is esiins or attempt Nigig agreed to be mes- Mooningwanekaaning (Place of names have been modified to esens (depends on dialect). senger and he placed the bundle the Northern Flicker aka Mad- adhere to modern orthography.

6 7 Anishinaabeg. Similarly miigis, thought he knew the answer. little sea shells called cowry, a Oshkaabewis turned around cousin of esiins (freshwater clam, and Nigig was gone. He heard which was historically spelt as As- someone laugh out on the lake. sance and Ace, Barry’s surname), Oshkaabewis and the people on play an important role in mne- shore looked out to the middle monically recalling Anishinaabe of the lake and there was Nigig history and cultural teachings, laughing and calling to them. He thus by virtue of his doodem told them that he would show (clan) and his surname, Barry is them the four directions so that perhaps predisposed to encode they could live in harmony with these teachings in new media for all of creation and receive all of this generation. the gifts that each direction of- The Oshkaabewis and fered. Nigig’s head disappeared Nigig noticed that the people and then re-appeared in the east. were very poor and unhealthy Nigig then dove again and his and even listless. Oshkaabe- head re-appeared in the middle wis wondered what could be where he had started. Nigig’s the matter with them but Nigig head then disappeared again

8 9 only to re-appear in the south. but is also comfortable on land. Nigig hollered to the people and Modern day dancers make a they cheered in return. Nigig head dress of the nigig’s hide, then returned to the center and they have also made belts out of proceeded in the same manner his hide. In Mnemonic (Re)Man- to dive to the west and north.3 ifestations, Barry Ace has made Nigig and Oshkaabe- “Nigik Makiznan: Otter moc- wis had delivered the bundle casins” with strips of decorated to the Anishinaabeg but much otter hide flowing from the heel work remained to be completed. of the shoe. These moccasins are Oshkaabewis taught the peo- based upon the trailer moccasins ple how to construct the lodge made by the ancestors to hide and he also taught them to sing their footprints, deleting any certain songs. The Midewakik trace of their presence. Ace has (waterdrum) arose from the first made his Nigik makiznan for the layer of the earth. The otter modern age though, the elec- then said, “’That drum won’t be tronic components and extend- any good to anyone. How will it ing wires are meant to erase any make a sound without anything digital presence while the otter covering the top of it to make it tails/ trails erase the physical roar?’ The otter lay across the top tracks. of the drum and made a hide to In beadwork patterns, cover it. Then the otter spoke: the Anishinaabe crafts people ‘Anyone that wants everlasting often incorporated a design life will now talk about me too; called the otter tail or otter this is why I give you my hide.’”4 trail. These otter tails/ trails are Nigig wanted to be remembered elongated hexagons preceded for doing his duty. by four or more diamonds and The hide of the nigig followed by the same number of held power. The Midewiwin diamonds. The effect is that of an medicine society revered the ot- otter hopping and then sliding ter as a patron to their members. through the snow or the mud. Similarly, the Anishinaabeg This visual motif adorns bead- revered the nigig because of ed moccasins, beaded shawls, their amphibious nature. The straps, leggings and beaded otter can swim great depths, bags, such as the bandolier bags also known as ‘friendship bags.’5 3 This retelling is based Bandolier bags consist of a wide upon Hoffman 1891, p. 175, strap, a panel (the bag) and the and Benton-Banai, 1988, p. 63 – fringe or tabs that hang from the 65. 4 Redsky 1972, p. 103. 5 Whiteford

10 11 panel.6 Many early bandolier the modern orthography this dictionaries for the term “bando- in biinjyihii “inside.”13 However, bags had the front panel that word is rendered as biindaagan lier bag” is fruitless because the the etymology of Biinjigosaan was decorated, at first with geo- which now means “pocket.”8 The bags were not called that back is elusive save for the initial metric designs (much like a grid initial morpheme of the word then. However, looking under morpheme that refers to “inside.” or circuit board), and later with biind- refers to inside or in. The different terms one finds the Except for biindaagan, which floral designs. Often the perime- initial morpheme has also been word for medicine bag listed as is now used for pocket, these ter of this front panel was framed used in the construction of biinjigoosan.12 In Ojibwe, some words are all practically obsolete with the otter trail/ tail design. other words for items such as the words for a container utilized the and some are known because of Framing the central panel of the powder horn Biindakatewan,9 initial morpheme “biind-” but the practice of storytelling. bandolier bag with the otter and the quiver for arrows, Biin- this is also related to “biinj-”, as Perusing the mid-nine- trail/ tail is a manifestation of the danwaan. Similarly the word 12 This word was spelt by teenth century dictionaries mnemonic. for shot pouch, biindasinaan or Bishop Baraga as “pindjigossan” reveals that another word “Kish- 10 The Ojibwe bandolier biindasinaajigan are related, (Baraga 1992, p.168) and by 13 Rhodes 1993, p. 55. bag was inspired by the ban- as is the word for scabbard or Reverend Edward Wilson as This is spelt as biinjayi’ii in dolier bags worn by colonial knife sheath, biindikomaan.11 soldiers, especially the bags that However, these are not the words “pinjegoosun (pl. -un)” (Wilson Nichols and Nyholm 1995, p. had thick straps to hold extra for the bandolier bag. In fact, 187[4], p. 289). 37. cartridges of ammunition and consulting these 19th century gunpowder. The Anishinaabeg modified the design to suit their Rhodes 1993, p. 420. needs. The straps on the bag no 8 Rhodes 1993, p. 53. longer were required to carry 9 “Pindakatewân. Pow- physical ammunition, instead der-horn; pl. –ag,” Baraga 1992, they were to convey the spirit p. 356. The word can be broken power of the owner, thus the de- down as biind- referring to an sign, whether floral or geometric, internal compartment, the me- became a mnemonic for spirit power. Now Ace’s bags, made dial –akate- referred to the gun with capacitors, resistors, and cir- powder (makate ‘it is black’), cuit boards allude to a different and the final morpheme –wan type of ammunition, an electron- is a nominalizer. ic ‘ammunition’ necessary for the 10 “Pindassinan or pin- modern Anishinaabe. dassinadjigan. Shot pouch; pl. The generic Ojibwe word –an.” (Baraga p. 356). for bag is mashkimod. Con- 11 “Pindikomân. Knife- sulting dictionaries produced sheath, scabbard for a knife.; pl. in the mid-nineteenth century, an the word mashkimod is syn- – ” (Baraga p. 357). This word onymous with “Pindâgan.”7 In survives on Manitoulin Island and Walpole Island but spelt as 6 other article “biindkomaan ni scabbard, 7 Baraga 1992, p. 356 also knife sheath” (Rhodes p. 54).

12 13 kibitâgan” was used for tobacco or something that is wrapped, literally meaning ‘that which is carries the burden of being a pouch.14 In central Ontario this is gshkapjigan18 and gashkibi- worn over the shoulder.’21 This is conduit to Anishinaabe-nenda- word is rendered today as gsh- jigan.19 The element that distin- perhaps the specific word for the mowin “Anishinaabe thought.” kibidaagan and is translated as guishes the parcel from the bag decorative bandolier bag that Thus the Anishinaabemowin pouch.15 In Minnesota area this is the final morpheme “-daagan” has no pocket. In Mnemonic (Re) names of the art are mnemonic word is spelt as gashkibidaa- referring to a pocket, which is Manifestations, Ace’s more recent (re)manifestations. gan and is an animate noun shared by both Gashkibidaagan bandolier bags have incorporat- The works contained in for “bag with a closeable top, and Biindaagan. ed video screens inside the panel, Mnemonic (Re)Manifestations tobacco bag, pipe bag, bandolier The “Kishkibitâgan” of diverting any attention to what by Barry Ace, an Anishinaabe bag.”16 This word is related to the Baraga’s age morphed into the would be in the bag, and perhaps artist of the nigig doodem (otter transitive verbs “gashkibidoon gashkibidaagan/ gshkibidaa- even changing the function of clan), can be viewed singly and vti2 wrap and tie s.t. in a bundle” gan of modern times. The word the item from a gashkibidaagan admired as beautiful works of (inanimate) and “gashkibizh/ is a direct reference to the bag to a pocketless aazhooning- art that incorporate electronic gashkibiN-/ vta wrap and tie or pouch with a closeable flap. wa’igan. parts thus making a statement s.o. in a bundle” (animate).”17 In The earlier tobacco bags were Engaging Ace’s art on modernity and the Anishi- contrast, the word for a parcel, more functional, however, the requires a more expansive ap- naabeg artists’ continued ability pattern was altered and these proach, some would say a more to adapt to and incorporate new 14 Baraga 1992, p. 265 evolved into the bandolier bags holistic approach. The engage- media. However, the works can also Baraga 1992, p. 191. Inter- that had more elaborate styl- ment should not be confined be viewed and contemplated as estingly the tobacco pouch is ized beaded floral motifs. These to visual appearance, nor to the a whole, ensconced in a move- ontologically animate whereas floral motifs had no equivalent materiality of the items, nor to ment of cultural revitalization, a the medicine pouch pinjigosan in the natural world.20 In fact, the English language. The artist movement of cultural self-discov- is inanimate. these latter elaborately beaded challenges the viewer/ visitor/ ery and identity. The works are 15 Rhodes 1993, p. 176. bandolier bags became more sojourner to transgress those both personal and communal, Even more interesting is the an- of a status symbol and were limitations by including capaci- containing individual metaphors associated with the Midewiwin tors, resistors, diodes, wires, and and symbolism yet tapping into imate ontological status of the (Grand Medicine society). Some Anishinaabemowin (Ojibwe) an ancient iconography that is Kishkibitâgan changed from high-ranking members wore two words. The Anishinaabemowin universal to all Anishinaabeg. Baraga’s time (mid-nineteenth bags, one over each shoulder words carry meaning, the words Just as the Nigig (otter) traversed century) to an inanimate status forming an X across the chest. By carry understanding, the words the land bringing the medicine by 21st century as recorded by the 20th century many of these carry history and the words carry bundle of everlasting life to the Rhodes. bags no longer had a pocket; the culture. Similarly, all of the items Anishinaabeg throughout Turtle 16 Nichols and Nyholm beaded panel and strap were in this exhibit: scrolls, bandolier Island, Barry Ace’s collected work 1995, p. 49 lists gashkibidaagan for show. Thus another name bags, belts and otter moccasins traverses galleries across Canada, as animate. for the bandolier bag came into are used to ‘carry’ cultural mean- inviting the viewer to further in- 17 In Central Ojibwe being: Aazhooningwa’igan ing, much like the otter bearing vestigate the mnemonic in order the medicine bundle upon its to comprehend and contemplate gshkapdood vti “ tie s.t. up, 18 Rhodes 1993, p. 176. back. As an Anishinaabe artist it’s many manifestations. wrap s.t. (inanimate)” and This is an inanimate noun. who is not fluent, Ace’s work “gshkapnaad vta tie s.o. up, 19 Nichols and Nyholm wrap s.t. (animate),” Rhodes 1995, p. 49. 21 Nichols and Nyholm 1993, p. 176. 20 Article** 1995, p. 49.

14 15 Bibliography

Baraga, Frederic. 1992. A Dictionary of the Ojibway Language. The Minne- sota Historical Society Press, St. Paul, MN.

Benton-Banai, Edward. 1988. The Mishomis Book: The Voice of the Ojib- way. University of Minnesota Press, Minneapolis, MN.

Gordon, Beverly. 1992. “The Great Lakes Indian Bandolier Bag: Cultural persistence and elaboration.” In Dress, Vol. 19: 69 – 81.

Hoffman, Walter James. 1891. The Mide’wiwin or “Grand Medicine Soci- ety” of the Ojibwa. Government Printing Office, Washington, DC.

Redsky, James. 1972. Great Leader of the Ojibway: Mis-quona-queb. Mc- Clelland and Stewart, Toronto, ON.

Rhodes, Richard. 1993. Eastern Ojibwa-Chippewa-Ottawa Dictionary. Mouton de Gruyter, New York, NY.

Whiteford, Andrew Hunter. Summer 1986. “The Origins of Great Lakes Beaded Bandolier Bags.” In American Indian Art Magazine, Vol. 11, No. 3: 32 – 43.

Wilson, Reverend Edward F. 187[4]. The Ojebway Language: A manual for missionaries and others employed among the Ojebway Indians. Roswell and Hutchinson, Toronto, ON.

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