Mnemonic (Re)Manifestations Alan Corbiere
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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.