| DREAMCATCHER LEGENDS |
||
|
||
|
 |
 |
|
|
||
|
ORAL TRADITIONS |
||
 Ojibway |
 Ojibway |
|
DREAMCATCHERS : INTRODUCTION
Among many people the dreamcatcher is
believed to hold the destiny of one's future, as well as the future of coming
generations. It is not only a token of good luck, it signifies the love and
dedication which the people have toward each other and for their children.
It is believed to catch and preserve the good, that in dreams, people who
you love, have for you.
Dreamcatchers are given to persons who are cherished so that only good dreams
will follow them through life.
Legends concerning the origins of the dreamcatcher are many and varied, which is not surprising as, over time, during periods of peaceful co-existence, the various tribes would have developed alliances - often based on marriage - and so, over time, encouraged a sharing of some cultural beliefs and traditions. Though alliances may not have lasted, and the actual origins of the dreamcatcher legend, perhaps be lost, represented amongst those shown are that of the Ojibway (Anishanabe), and the Lakota Sioux Tribes.
THE OJIBWAY DREAMCATCHER LEGEND
* Long ago in the ancient world of the Ojibway Nation, the Clans were all located in the general area of that place known as Turtle Island. This is the way that old Ojibway storytellers tell of how Asibikaashi (Spider Woman) helped Wanabozhoo bring giizis (the sun) back to the people. Of how, before dawn, she would build her special lodges over the cradle boards of the young.
If, as you should be, you are awake at dawn, look for her lodge and you will see the miracle of how she has captured the sunrise as light sparkles on the gathered dew.
Asibikaashi took care of her children, the people of the land,
and continues to do so to this day, although - to fulfil a prophesy - the
Ojibway Nation made her task that much harder when they divided to the four
corners of the land. She was kept very busy weaving her little dreamcatchers
over the tops of cradle boards and had a difficult time making the journey
so, to ensure their babies a peaceful slumber, the Nokomis (grandmothers ),
mothers, and sisters took up the practice of weaving the magical webs using
willow hoops and either sinew or cordage made from plants. It is in the shape
of a circle to represent how giizis travels each day across the sky.
The dreamcatcher will filter out all the bad bawedjigewin (dreams) and allow
only good thoughts to enter our minds when we are just abinooji. At the centre
of each dreamcatcher you will see a hole through which the good bawadjige
may come through. With the first rays of sunlight, the bad dreams will perish.
When we see little Asibikaashi we should not fear her, but instead, respect and protect her. In honour of their origin, the number of points where the web connected to the hoop were numbered 8 for the Spider Woman's eight legs, or 7 for The Seven Prophecies.
It was traditional to put a feather in the centre of the dreamcatcher; it means breath, or air. It is essential for life. A baby watching the air playing with the feather on her cradle board was entertained while also being given a lesson on the importance of good air. This lesson comes forward in the way that the feather of the owl is kept for wisdom (a woman's feather) & the eagle feather is kept for courage (a man's feather). This is not to say that the use of either is restricted by gender, but that to use the feather each is aware of the gender properties she/he is invoking.
Dreamcatchers
made of willow and sinew are for children, and are not meant to last. Eventually,
the willow dries out and the tension of the sinew collapses the dreamcatcher.
This is supposed to happen and is illustrative of the temporariness of youth.
Adults should use a dreamcatcher of woven fibre which is made to reflect their
adult dreams.
(In many parts of Canada and the North-Eastern U.S. it is also customary to have dreamcatchers in the shape of a tear-drop, or snow-shoe shape).
THE LAKOTA DREAMCATCHER LEGEND
*Long ago when the world was
young, an old Lakota Spiritual Leader was on a high mountain and had a vision.
In his vision, Iktomi, the great trickster and teacher of wisdom, appeared
in the form of a spider. In a sacred language that only the spiritual leaders
of the Lakota could understand, Iktomi spoke to him and, as he spoke, took
the elder's feather, horse-hair, bead and offerings adorned willow hoop, and
began to spin a web.
He spoke to the elder about the cycles of life, of how we begin our lives
as infants, move on through childhood to adulthood and, finally, through to
old age and senility where we must be taken care of as infants, and so the
cycle is completed.
"But",
Iktomi said, as he continued to spin his web, "in
each time of life there are many forces, some good, and some bad. If you listen
to the good forces they will steer you in the right direction. But, if you
listen to the bad forces, they will hurt you, and steer you in the wrong direction".
He continued, "There are many forces and different directions that
can help or interfere with the harmony of nature, and also with The Great
Spirit, and all his wonderful teachings".
Having started from the outside,
and as Iktomi spoke, he continued to weave his web towards the centre of the
hoop. When he had finished he gave the Lakota elder the web, and said,
"See, the web is a perfect circle, but there is a
hole in its centre. Use the web to help yourself and your people to reach
your goals and make good use of your people's ideas, dreams, and visions.
If you believe in The Great Spirit the web will catch your good ideas, the
bad ones passing through the hole in its centre."
The Lakota elder passed on his vision
to the people and now the Sioux use the dreamcatcher as the web of their life.
It is hung above their beds, or in their home, to sift their dreams and visions.
As was foretold, the good in their dreams are captured in the web of life
and carried with them. But, the evil in their dreams escapes through the hole
in the centre of the web to be no longer a part of them.
The Lakota believe that the destiny of their Nation is held
within the dreamcatcher.
* Long ago in a dream, a young Native American maiden was shown how a spider had spun her web. She was then shown how to fashion a dreamcatcher and told weaving them would be a special way for the people to catch the good dreams and strengthen their connection to the spirit world. Empowered by her dream-time vision, the maiden began to weave the dreamcatcher. When she finished, she hung it from a willow branch above where she would sleep. The following morning, when she arose to greet the morning, bright colourful beads hung within the webbing and laced by the strands dangling from her dreamcatcher.
As she touched one of the beads,
the voice of The Great Spirit spoke to her:
"The beads are the strength and knowledge
you caught in the dreamcatcher as you slept. Bad dreams were caught in the
strands of the web and perished with the light of day. Go now and take this
medicine to the people".
THE OJIBWAY STORY OF ORIGIN
Story adapted from The Mishomis Book; The Voice of the Ojibway, by Edward Benton-Banai
There are many different versions of the origin of this American Indian oral tradition. For the Ojibway/Anishinabe people, the legend is as follows. Long ago, after the Great Mystery, or Kitchi-Manitou, first peopled the earth, the Anishinabe, or Original People, strayed from their harmonious ways and began to argue and fight with one another. Brother turned against brother and soon the Anishinabe were killing one another over hunting grounds and others disagreements. Seeing that harmony, brotherhood, sisterhood, and respect for all living things no longer prevailed on Earth, Kitchi-Manitou decided to purify the Earth. He did this with water.
The water came in the form of a great flood, or mush-ko'-be-wun', upon the Earth destroying the Anishinabe people and most of the animals as well. Only Nanaboozhoo, the central figure in many of the Anishinabe oral traditions, was able to survive the flood, along with a few animals and birds that managed to swim and fly. Nanaboozhoo floated on a huge log searching for land, but none was to be found as the great flood now covered the Earth. Nanaboozhoo allowed the remaining animals and birds to take turns resting on the log as well. Finally, Nanaboozhoo spoke.
"I am going to do something," he said. "I am going to swim to the bottom of this water and grab a handful of earth. With this small bit of Earth, I believe we can create a new land for us to live on with the help of the Four Winds and Kitchi-Manitou."
So Nanaboozhoo dived into the water and was gone for a long time. Finally he surfaced, and short of breath told the animals that the water is too deep for him to swim to the bottom. All were silent. Finally, Mahng, the Loon spoke up. "I can dive under the water for a long way, that is how I catch my food. I will try to make it to the bottom and return with some Earth in my beak."
The Loon disappeared and was gone for a very long time. Surely, thought the others, the Loon must have drowned. Then they saw him float to the surface, weak and nearly unconscious. "I couldn't make it, there must be no bottom to this water," he gasped. Then Zhing-gi-biss, the helldiver came forward and said "I will try next, everyone knows I can dive great distances." So the helldiver went under. Again, a very long time passed and the others thought he was surely drowned. At last he too floated to the surface. He was unconscious, and not till he came to could he relate to the others that he too was unable to fetch the Earth from the bottom.
Many more animals tried but failed, including Zhon-gwayzh', the mink, and even Mi-zhee-kay", the turtle. All failed and it seemed as though there was no way to get the much needed Earth from the bottom. Then a soft muffled voice was heard. "I can do it," it spoke softly. At first no one could see who it was that spoke up? Then, the little Wa-zhushk", muskrat stepped forward. "I'll try," he repeated. Some of the other, bigger, more powerful animals laughed at muskrat. Nanaboozhoo spoke up. "Only Kitchi-Manitou can place judgment on others. If muskrat wants to try, he should be allowed to."
So, muskrat dove into the water. He was gone much longer than any of the others who tried to reach the bottom. After a while Nanaboozhoo and the other animals were certain that muskrat had give his life trying to reach the bottom. Far below the water's surface, muskrat, had in fact reached the bottom. Very weak from lack of air, he grabbed some Earth in his paw and with all the energy he could muster began to swim for the surface. One of the animals spotted muskrat as he floated to the surface. Nanaboozhoo pulled him up onto the log. "Brothers and sisters," Nanaboozhoo said, "muskrat went too long without air, and he is dead." A song of mourning and praise was heard across the water as muskrat's spirit passed on to the spirit world. Suddenly Nanaboozhoo exclaimed, "Look, there is something in his paw!" Nanaboozhoo carefully opened the tiny paw. All the animals gathered close to see what was held so tightly there. Muskrat's paw opened and revealed a small ball of Earth. The animals all shouted with joy. Muskrat sacrificed his life so that life on Earth could begin anew.
Nanaboozhoo took the piece of Earth from Muskrat's paw. Just then, the turtle swam forward and said, "Use my back to bear the weight of this piece of Earth. With the help of Kitchi-Manitou, we can make a new Earth." Nanaboozhoo put the piece of Earth on the turtle's back. Suddenly, the wind blew from each of the Four Directions; the tiny piece of Earth on the turtle's back began to grow. It grew and grew and grew until it formed a mi-ni-si', or island in the water. The island grew larger and larger, but still the turtle bore the weight of the Earth on his back. Nanaboozhoo and the animals all sang and danced in a widening circle on the growing island. After a while, the Four Winds ceased to blow and the waters became still. A huge island sat in the middle of the water, and today that island is known as North America.
Traditional Indian people, including the Ojibway, hold special reverence for the turtle that sacrificed his life and made life possible for the Earth's second people. To this day, the muskrat has been given a good life. No matter that marshes have been drained and their homes destroyed in the name of progress, the muskrat continues to survive and multiply. The muskrats do their part today in remembering the great flood; they build their homes in the shape of the little ball of Earth and the island that was formed from it.
THE FOUR COLOURS
For most North American Indian Tribes the number four is sacred and figures prominently in their culture, religion, prophecies, and oral traditions or stories. Although there may be some variations from tribe to tribe, the four colours represent the four cardinal or sacred directions North, East, South and West. The four colours also represent the four colours of the human race, and the four elements, Earth, Water, Fire and Air. In addition to the four colours White, Yellow, Red, and Black, the colour Green is often used to represent Mother Earth, and the colour Blue is used in place of Black or to represent Water.
Each of the four directions holds a special meaning. Briefly, North represents strength, stamina and endurance; East marks the beginning of the life cycle for it is where the Sun first rises, it also symbolizes wisdom and knowledge; South represents change as the southern winds bring forth a seasonal renewal to the Earth; in the West lies the path of souls where the Indian must cross a large body of water or river in order for his or her soul to enter the spirit world, leaving the human form behind to become one with the Earth, thus repeating the cycle of life and death and renewal. Obviously, many variations and interpretations of the Four Directions can be found among the more than 300 Native American and Canadian First Nation Tribes across Turtle Island.
If you are viewing this page without the navigation frame visible return to the site map here.
Page Last Updated - 300503
http://www.celna.co.uk