Introduction To The People of Manitou
The People of Manitou--
The Manitou-wisiwak
The History and Culture of the Algonquian-Speaking People
The Children of First Man
By Evan T. Pritchard
Copyright © 2000-2006
All Rights Reserved
Chapter One
The People of Manitou, An Introduction
Of the many Native American nations that have existed in North America since contact, at least eighty-four of them are derived from one original source, and according to oral tradition, from one man, "First-Man." Scientists would call this original source "Proto-Algonquian Culture,” and call the people “Algonquins,” although they also call one specific nation in the Ottawa valley by this name.
Oral history tells us there was once a great Confederacy of people, all honoring Manitou, or Great Spirit, in their prayers, one which spread across North America from coast to coast. These ancient people, whose roots in the new world have been traced back to 16,000 BCE (for example, at Cactus Hill, Va.) and older, recognize their origins in one ancestral nation, at a time when they all spoke the same language. This nation or race was made up of people who were “all related to one another by blood.” The Ojibway today call these people Anishinabi (good men, and other translations) In Mi'mkaq the similar word for this relationship is ooskijdin-abee, "all of us related by blood." The term “Algonquin” is the best known term by far, but it causes endless debate over semantics, and is not an Algonquin word. We might be better off using the spelling Algunkeean. The prefix al- means “like,” gun (or wun) means “old,” kee (short for hakee) means “land,” or “territory,” and the suffix -an means "many." So spelled this way, we who are related by blood (Ie of this certain ethnicity) can call ourselves “People like those of the old land,” Al-gun-kee-an. The term Anishinabi is also an appropriate term for the Algonquian-speaking people, except that this term has become, in some minds, specific to the Ojibway-Algonquin-Cree, and is hardly familiar to Lenape, Powhatan, and Shawnee.
But we are more than a bloodline, more than am ethnic group. The ways and earth-teachings that have been handed down intact from ancient times through this bloodline transcend that bloodline and are of great importance to everyone in the world in these times of spiritual and ecological distress. Ironically, while some members of this large family do honor and follow these spiritual ways, others do not. Just as some people of Jewish ethnicity are not interested in Jewish religion and philosophy but are still Jews, some Anishinabi/Algonquians are not interested in tradition, but are still Anishinabi/Algonquians, ethnically speaking.
But all great religions and philosophies have ethnic roots. And just as the faith of the Indus Valley people has become an important source of wisdom for the entire world, just as the Taoist beliefs of the ancient Chinese people has become important to the world, and just as the Arabic faith of Islam has become important to the world, so has the faith of these Algonquian-speaking people has become incredibly important to the world at large in this time of environmental disintegration. In fact, the so-called Gaia Theory,which has been accepted by all scientists in its "soft theory" form, (that the earth acts as a single organism) and by an increasing number in its "hard theory" form (that the earth "Gaia" is a conscious entity concerned with regulating its own health) is best expressed in the Algonquian phrase "The Earth is Our Mother," and may not have been popular but for countless Native American prophets crying in the wilderness. This teaching is at the heart of Algonquian wisdom. But to access this natural wisdom, we need to overcome a tremendous linguistic obstacle.
Some early missionaries saw this wisdom, the teachings of Manitou, as a great threat to their own global influence, and sought to scramble the terms with opposite meanings. Though closer to the earlier teachings of Jesus (Matthew 5 and 6 for example) than some of their own sermons, its gospel of equality and kinship with nature led to a profound understanding of ecology, or should I say, preserved that deep connection with nature that dates back to the earliest times. The idea of man as ruler of the natural world has led to the disastrous situation we now face; the religion that absorbed Aristotle has brought nature falling down around our ears like so many marble columns and statues. To reverse the situation, we must as a race reverse the linguistic traps set by the people of first contact, specifically missionaries. And we must begin with the word Manitou.
This mysterious word Manitou, based on an ancient word for “spirit,” (Some say Mani is a universally known word for the manifestations of spirit) is found in some recognizable form in all the Algonquian languages. It is the glue that binds the people together as one, even though they may be scattered to the four corners of “Turtle Island,” called North America by some. The missionaries heard about this, and were quick to translate Manitou as “devil." (Sometimes spelled Manetta) No matter how many native people use this definition, it will never be the correct word. The word for a bad spirit is Matchemanetou, or similar spelling. This is plain and clear. Manitou means Spirit, and Kitchemanitou means Great Spirit.
Once we reclaim this word, we can reclaim our culture, because it is that which all of the people of this blood and ethnicity have in common, and it represents the belief in the natural wisdom which all of the people have in common as a birthright.
In the middle 1800’s, anthropologists did the same thing the missionaries did; they scrambled up the words for that very blood identity as a people that so many have fought and died to preserve. They called us “Algonquins” as a whole and also called one particular nation “Algonquins.” The purpose and effect of this was to cause conflict and confusion between the one and the many. This conflict goes on today. Then years later, this word, as applied to the whole group, disappeared from academic lexicons in North America, and was never replaced. Instead, the academics claimed that there was only a language family, now called Algonquian, (or Algonkian) using a European scientific ending and imposing it on a word of dubious origins, a word that is not an Algonquian word!
So strange as it sounds, at the end of the day, through this three card monty of linguistics, there is now no word for the world’s largest, oldest, and most diverse ethnicity, one which originally claimed the largest and most fertile land base in the world. In order to twist myself out of this strange trap, I must re-establish the word Manitou for its real and obvious meaning, and then refer to those who speak Algonquian languages as People of Manitou.
Although this term is almost immediately and universally accepted among those familiar with the culture and the political situation, it is three words, and not one term. There are plenty of Algonquian suffixes that can be used with this Algonquian root, but there is a problem with many of them. In this feminist, unisex age, we cannot use suffixes that denote only male or female gender. The term Manitouwanini, those who follow Manitou, is excellent, except that wanini literally means “Men who follow (Manitou.)", technically excluding women. The term Manitoueiu is appealing, they who are of Manitou, but this has not yet been found in colonial dictionaries as an actual word.
The term Manitou-wisiwak is an Algonquin word (taught to me by William Commanda) that refers to a unified group of spiritually-minded people of mixed gender, people who honor Manitou and perform similar rituals and have similar beliefs. That could then include anyone in the world who takes to heart a faith and belief in the power of Manitou, The Great Spirit, and the wisdom of that great being, which has been brought to light over the centuries by Its People, the Manitou-wisiwak. The word can be used to refer to anyone who identifies themselves with this ethnic group to any degree who is not opposed to the ways of Manitou and the traditions of Its People.
Suddenly, having found these usable roots, we are suddenly free from the shackles of linguistic slavery. We are free to express not only the natural truths, but can also point to the true source of these teachings, which have been appropriated by other sources for centuries, by other cultures and philosophers who laid claim to their invention. This body of Natural Wisdom comes from the culture of Manitou, and is for all people to share, providing they are respectful of the messengers of the Great Spirit who brought it foreward, and who, to varying degrees, walked the talk.
As I come across different cases and endings for this root, I will explain at the first use what I mean by the term. For example, I will need to use the word Manitouvian to describe that which is part of or related to the Culture of Manitou. (Man-i-tou-vi-an, the adjective form of the Culture of Manitou) It is a narrow path, but through it we can escape the wall of words that has kept the world in darkness for so long. For though no culture has a monopoly on truth, or on ecological truth, there exists today few if any groups of people who possess such a passion for protecting the earth from harm. The Manitou-wisiwak are the grandfathers. The Manitou-wisiwak made a covenant with the earth centuries ago, as did the Hopi, and perhaps the Cherokee, Iroquois, and Lakota, but theirs was perhaps the first, and it is believed possess the secrets to understanding the heart of North America, and perhaps the Mother Earth.
It is the use and misuse of this Manitouvian Land which has caused over 25% of the carbon emissions that are triggering bizarre climate changes beyond their normal courses of change. The Land Keepers of the Manitou-wisiwak have tried to prevent this from happening, but were totally outnumbered and outmaneuvered and outspent. But they are still the ones who speak up, not just for the rights of plants and animals, but for the rights of all humans, who all have a place on the hoop of life.
We Are All Related
Today, the descendants of the Manitou-wisiwak forefathers often use the expression, "We are all related" to refer to all the people of the world, but it is true of themselves quite literally. They all share the same creation story, and consider themselves to be literally the "Children of First Man," a person of the Creation Story who "shaped himself" from clay, a man some call Nadabozoo, Nanabush, Mistapeoe, Glooskap, Gluskabe, Weesuckerjack, and countless other names. He is our Great-Grandfather, our First Ancestor, The Oldest One, in any Algunkeean language. No matter how many generations we are removed from our "people," we all have the blood of "First Man" in our veins.
What this means to us today is this: If we look closely at the record, we will find that many hundreds of the great figures in North America today and throughout modern history are descendants of the Manitou-wisiwak, and therefore all related--through "First-Man" if not more recently. As a child of First-Man myself, I tend to consider all beings to be my relations, and use the Mi'kmaq expression no-o-gomach, "all my relations," as a daily blessing or word of closure. All men are my brothers, all women my sisters, and all nations and peoples have a right to be here. My elders reinforce this as a living principle, not a platitude. This belief affects every act I perform. But I think it is interesting, nonetheless, to find that so many people from coast to coast whose contributions to society captivate and inspire me turn out to be my close cousins, my blood relations through First-Man.
We’re Not Dead
Recently, I met a young New York couple who were searching for spiritual truth, and I told them about the Manitou-wisiwak teachings and invited them to a talk. I mentioned the word "Algonquin." They said, "I thought we killed you all! Didn’t you people used to live here?"
At another gathering in Washington, D.C., a young black man, a seeker of truth also, came upon a conclave of "Algonquin" people and said, "I thought you were all killed a long time ago. Weren’t you from....right here?"
The hear the same comments in Philadelphia, Boston, Detroit, Cincinnati, Milwaukee, and Chicago; many people even young college educated people, seem to think that "Algonquins" were A. were all killed; B. lived where they live now, and nowhere else! (Mis-Informed Americans). That is why I’m happy to teach Native American history at the college level. As I travel from university to university giving my talks, I get to help clean up the misinformation. It’s a custodial duty that I cherish
This book may help provide a few answers for those who are truly seeking. There is a great and ancient body of spiritual teaching behind Manitou-wisiwak culture, but unless the culture itself is brought back together and its people honored, that spiritual legacy will remain unappreciated, or will emerge out of context and become distorted or misunderstood.
It is true our people used to live where these Americans live now, and a lot of other places too. Half of the people of the U.S. and Canada live on land once enjoyed and cultivated by Manitou-wisiwak families. Just because they don’t know it doesn’t mean it’s not true.
But the Manitou-wisiwak people were not all killed by any means. Perhaps we can considert hat wishful thinking, given the massive land base still considered to belong to them. Many Manitou-wisiwak were just kicked off, shipped off, married off or bought off, and we are the descendants of that legacy as well. Those hearty individuals who were able to shine their light through such storms deserve our compassion and admiration, not our sarcasm.
My Thank You
In this maskweedayg’n (writing) I would like to name and show honor to some of my favorite Manitou-wisiwak people, past and present, some of whom I’ve had the great pleasure of shaking hands and sharing hugs with. It’s my way of thanking them for what they’ve done for all of us.
In Manitou-wisiwak culture, when we honor someone, we usually tell a good story about them and we also sing an honor song, which is from the heart. Because we relate everything that is good to the natural world, the song is often called an "Eagle Song," and the eagle is mentioned because Manitou-wisiwak people consider the eagle to be the noblest of creatures. When someone is at a gathering outside (or even inside sometimes!) and they sing and drum the honor song from the heart, a band of eagles will swiftly appear and circle overhead, often seven in number. It’s not only the drum that attracts them, but the mentioning of their name. You don’t have to believe me, but it’s true.
In traditional Manitou-wisiwak powwows, such an "Honor Song" or "Eagle Song" is sung and danced to honor a person or people who have brought a boon to their Nation, brought honor to the community, or made a sacrifice for the benefit of others. Often, an honor song is danced for the "old ones," for the ancestors. Sometimes an entire First Nation will be "danced," (as when a visiting chief arrives) and at other times it is danced for one person, or a group of people such as the war veterans.
The "Eagle Staff" is held by a grandfather in the front of the procession as they enter the sacred circle, or staging area. This staff looks to some Europeans like a "shepherd’s crook" a staff with a scrolled top suggesting the scroll fern of the woodland Indians, with many eagle feathers attached. These eagle feathers are more than symbols, they are imbued with the power of respect and nobility. If an eagle feather falls to the ground, the ceremony is stopped immediately, and an honor dance done for the feather itself. Without this depth of intention, the honor dance would not transfer the esteem of the people to the spirit of that person being "danced."
Honor Is Stronger Than Gold
In modern American society, it is hard for a native person to earn the honor and respect of both their own people and of the mainstream society. The values are that different, and sometimes there is a conflict of interest that must be worked out between being an American and a Native American. Some of our Algunkeean people have lost hold of one type of honor to grasp for the other, with no guarantee of success. And yet honor, in all its forms, is the lifeblood of the people of Manitou. For some, it does not exist in this world, but only comes from the Creator, and held to with a fierce inner conviction. Ultimately, honor is something you live, often against all odds and opposition. Those that earn the honor of others are fortunate.
The Manitouvian ethic of true "honor" does not emphasize individual achievement or self-glorification, but group effort and quiet reflection, and so many talented people of Manitou have escaped notice by the mainstream media (which is otherwise occupied shoveling through Hollywood press kits) However, certain people of Manitou have been called to greatness during the course of history, and in some cases their efforts towards making the world a more humane (and more fun) place for all has been noted. Among these, only a few have earned the honor and respect of Americans in general.
The following is a subjective list of some of those I have heard about who merit recognition and who have inspired me through their work. There are many thousands of others I will probably never hear about who have worked equally hard, who are equally talented, and who help improve the lives of countless people wherever they go. My Eagle Song is for them too.
No One Is Perfect
This list is divided into two parts, those who are currently living (as far as I know), and those who have passed on into the spirit world.
For the reader’s benefit, I have tried to focus on individuals whose life and work could, should, or would have a positive effect on the reader’s own life, if the effort to explore it were made. I’ve emphasized those who are most accessible, through the public library, the book store, the theater, or through live presentations. Please understand that this criteria would certainly exclude some of the greatest Manitou-wisiwak, as noted. You the reader may be one of these. I apologize for this omission, but I hope that this work will be a foundation on which to build and expand so that others will be recognized.
For the same reason, I include many people of Manitou whose talents lay in areas that would be of interest to Euro-Americans, such as pop music, baseball, football, hockey, TV, movies, and books. It is important to understand that these pursuits are not very highly regarded by traditional Manitou-wisiwak as a whole. However, in that they do no major harm to the environment and allow the person involved to meet and talk with all kinds of people to share their love of life in a positive way, they are respected. The greatest heroes of Manitou are those working quietly for the environment, for the preservation of our language and culture, for social equality and justice, and for healing and spiritual insight.
I also recognize that, just as First-Man was not perfect, no individual today is perfect either. Each of these honorees have their flaws, some of which have been widely publicized. Any Hall of Fame has its "Pete Roses," people who are great in one area and deficient in others, and this one is no exception. This honor roll is designed to celebrate the merit, not publicize the weaknesses, although I have been somewhat candid, as you will see. You may have preconceived ideas about some of these individuals, or even antipathy, based on what you heard. I hope you take this time to absorb and acknowledge what is truly noble in them, while remaining non-judgmental about the rest. I’m sure you would want the same chance.
You may also notice that the people of Manitou often turn out to have "multi-faceted" careers, mixing politics, spirituality, wood and metal crafting, weaving, acting, screenwriting, and orchestral conducting, for example. Our elders say that in the old days, none of these distinctions existed, we were just busy people. Now we are called "Renaissance Men." Perhaps that’s well and good, since we are enjoying a Native American Renaissance these days.
The Warrior Clause
Manitouvian culture was also the cradle of the "non-violence" movement in America, (see "Joseph Polis" under "Ancestors") and the Peace Keeping Tradition is still strong among our people. However, between 1600 and 1800, the nations of the entire world discovered our Turtle Island and conspired to take it for themselves, as most people well know. Through a "strategy of migration," Algunkeeans tried to prevent unneeded deaths and violence, but soon there was nowhere to go. Peace for its own sake is not enough. Peace for Manitou-wisiwak is an overriding principle, but not an absolute law. Gradually, heroic "defenders" (what some would call "warriors") arose whose roles involved violence when all of the other numerous avenues of peace were exhausted, but who were respected by their enemies and loved by their people. They too are included, and have earned a verse in my Eagle Song.
With that in mind, here are some of our Manitou-wisiwak brothers and sisters you might have heard of, all "Children of First Man," to quote the words of a book title by James Alexander Thom.
They are truly "all my relations."
The Manitou-wisiwak
The History and Culture of the Algonquian-Speaking People
The Children of First Man
By Evan T. Pritchard
Copyright © 2000-2006
All Rights Reserved
Chapter One
The People of Manitou, An Introduction
Of the many Native American nations that have existed in North America since contact, at least eighty-four of them are derived from one original source, and according to oral tradition, from one man, "First-Man." Scientists would call this original source "Proto-Algonquian Culture,” and call the people “Algonquins,” although they also call one specific nation in the Ottawa valley by this name.
Oral history tells us there was once a great Confederacy of people, all honoring Manitou, or Great Spirit, in their prayers, one which spread across North America from coast to coast. These ancient people, whose roots in the new world have been traced back to 16,000 BCE (for example, at Cactus Hill, Va.) and older, recognize their origins in one ancestral nation, at a time when they all spoke the same language. This nation or race was made up of people who were “all related to one another by blood.” The Ojibway today call these people Anishinabi (good men, and other translations) In Mi'mkaq the similar word for this relationship is ooskijdin-abee, "all of us related by blood." The term “Algonquin” is the best known term by far, but it causes endless debate over semantics, and is not an Algonquin word. We might be better off using the spelling Algunkeean. The prefix al- means “like,” gun (or wun) means “old,” kee (short for hakee) means “land,” or “territory,” and the suffix -an means "many." So spelled this way, we who are related by blood (Ie of this certain ethnicity) can call ourselves “People like those of the old land,” Al-gun-kee-an. The term Anishinabi is also an appropriate term for the Algonquian-speaking people, except that this term has become, in some minds, specific to the Ojibway-Algonquin-Cree, and is hardly familiar to Lenape, Powhatan, and Shawnee.
But we are more than a bloodline, more than am ethnic group. The ways and earth-teachings that have been handed down intact from ancient times through this bloodline transcend that bloodline and are of great importance to everyone in the world in these times of spiritual and ecological distress. Ironically, while some members of this large family do honor and follow these spiritual ways, others do not. Just as some people of Jewish ethnicity are not interested in Jewish religion and philosophy but are still Jews, some Anishinabi/Algonquians are not interested in tradition, but are still Anishinabi/Algonquians, ethnically speaking.
But all great religions and philosophies have ethnic roots. And just as the faith of the Indus Valley people has become an important source of wisdom for the entire world, just as the Taoist beliefs of the ancient Chinese people has become important to the world, and just as the Arabic faith of Islam has become important to the world, so has the faith of these Algonquian-speaking people has become incredibly important to the world at large in this time of environmental disintegration. In fact, the so-called Gaia Theory,which has been accepted by all scientists in its "soft theory" form, (that the earth acts as a single organism) and by an increasing number in its "hard theory" form (that the earth "Gaia" is a conscious entity concerned with regulating its own health) is best expressed in the Algonquian phrase "The Earth is Our Mother," and may not have been popular but for countless Native American prophets crying in the wilderness. This teaching is at the heart of Algonquian wisdom. But to access this natural wisdom, we need to overcome a tremendous linguistic obstacle.
Some early missionaries saw this wisdom, the teachings of Manitou, as a great threat to their own global influence, and sought to scramble the terms with opposite meanings. Though closer to the earlier teachings of Jesus (Matthew 5 and 6 for example) than some of their own sermons, its gospel of equality and kinship with nature led to a profound understanding of ecology, or should I say, preserved that deep connection with nature that dates back to the earliest times. The idea of man as ruler of the natural world has led to the disastrous situation we now face; the religion that absorbed Aristotle has brought nature falling down around our ears like so many marble columns and statues. To reverse the situation, we must as a race reverse the linguistic traps set by the people of first contact, specifically missionaries. And we must begin with the word Manitou.
This mysterious word Manitou, based on an ancient word for “spirit,” (Some say Mani is a universally known word for the manifestations of spirit) is found in some recognizable form in all the Algonquian languages. It is the glue that binds the people together as one, even though they may be scattered to the four corners of “Turtle Island,” called North America by some. The missionaries heard about this, and were quick to translate Manitou as “devil." (Sometimes spelled Manetta) No matter how many native people use this definition, it will never be the correct word. The word for a bad spirit is Matchemanetou, or similar spelling. This is plain and clear. Manitou means Spirit, and Kitchemanitou means Great Spirit.
Once we reclaim this word, we can reclaim our culture, because it is that which all of the people of this blood and ethnicity have in common, and it represents the belief in the natural wisdom which all of the people have in common as a birthright.
In the middle 1800’s, anthropologists did the same thing the missionaries did; they scrambled up the words for that very blood identity as a people that so many have fought and died to preserve. They called us “Algonquins” as a whole and also called one particular nation “Algonquins.” The purpose and effect of this was to cause conflict and confusion between the one and the many. This conflict goes on today. Then years later, this word, as applied to the whole group, disappeared from academic lexicons in North America, and was never replaced. Instead, the academics claimed that there was only a language family, now called Algonquian, (or Algonkian) using a European scientific ending and imposing it on a word of dubious origins, a word that is not an Algonquian word!
So strange as it sounds, at the end of the day, through this three card monty of linguistics, there is now no word for the world’s largest, oldest, and most diverse ethnicity, one which originally claimed the largest and most fertile land base in the world. In order to twist myself out of this strange trap, I must re-establish the word Manitou for its real and obvious meaning, and then refer to those who speak Algonquian languages as People of Manitou.
Although this term is almost immediately and universally accepted among those familiar with the culture and the political situation, it is three words, and not one term. There are plenty of Algonquian suffixes that can be used with this Algonquian root, but there is a problem with many of them. In this feminist, unisex age, we cannot use suffixes that denote only male or female gender. The term Manitouwanini, those who follow Manitou, is excellent, except that wanini literally means “Men who follow (Manitou.)", technically excluding women. The term Manitoueiu is appealing, they who are of Manitou, but this has not yet been found in colonial dictionaries as an actual word.
The term Manitou-wisiwak is an Algonquin word (taught to me by William Commanda) that refers to a unified group of spiritually-minded people of mixed gender, people who honor Manitou and perform similar rituals and have similar beliefs. That could then include anyone in the world who takes to heart a faith and belief in the power of Manitou, The Great Spirit, and the wisdom of that great being, which has been brought to light over the centuries by Its People, the Manitou-wisiwak. The word can be used to refer to anyone who identifies themselves with this ethnic group to any degree who is not opposed to the ways of Manitou and the traditions of Its People.
Suddenly, having found these usable roots, we are suddenly free from the shackles of linguistic slavery. We are free to express not only the natural truths, but can also point to the true source of these teachings, which have been appropriated by other sources for centuries, by other cultures and philosophers who laid claim to their invention. This body of Natural Wisdom comes from the culture of Manitou, and is for all people to share, providing they are respectful of the messengers of the Great Spirit who brought it foreward, and who, to varying degrees, walked the talk.
As I come across different cases and endings for this root, I will explain at the first use what I mean by the term. For example, I will need to use the word Manitouvian to describe that which is part of or related to the Culture of Manitou. (Man-i-tou-vi-an, the adjective form of the Culture of Manitou) It is a narrow path, but through it we can escape the wall of words that has kept the world in darkness for so long. For though no culture has a monopoly on truth, or on ecological truth, there exists today few if any groups of people who possess such a passion for protecting the earth from harm. The Manitou-wisiwak are the grandfathers. The Manitou-wisiwak made a covenant with the earth centuries ago, as did the Hopi, and perhaps the Cherokee, Iroquois, and Lakota, but theirs was perhaps the first, and it is believed possess the secrets to understanding the heart of North America, and perhaps the Mother Earth.
It is the use and misuse of this Manitouvian Land which has caused over 25% of the carbon emissions that are triggering bizarre climate changes beyond their normal courses of change. The Land Keepers of the Manitou-wisiwak have tried to prevent this from happening, but were totally outnumbered and outmaneuvered and outspent. But they are still the ones who speak up, not just for the rights of plants and animals, but for the rights of all humans, who all have a place on the hoop of life.
We Are All Related
Today, the descendants of the Manitou-wisiwak forefathers often use the expression, "We are all related" to refer to all the people of the world, but it is true of themselves quite literally. They all share the same creation story, and consider themselves to be literally the "Children of First Man," a person of the Creation Story who "shaped himself" from clay, a man some call Nadabozoo, Nanabush, Mistapeoe, Glooskap, Gluskabe, Weesuckerjack, and countless other names. He is our Great-Grandfather, our First Ancestor, The Oldest One, in any Algunkeean language. No matter how many generations we are removed from our "people," we all have the blood of "First Man" in our veins.
What this means to us today is this: If we look closely at the record, we will find that many hundreds of the great figures in North America today and throughout modern history are descendants of the Manitou-wisiwak, and therefore all related--through "First-Man" if not more recently. As a child of First-Man myself, I tend to consider all beings to be my relations, and use the Mi'kmaq expression no-o-gomach, "all my relations," as a daily blessing or word of closure. All men are my brothers, all women my sisters, and all nations and peoples have a right to be here. My elders reinforce this as a living principle, not a platitude. This belief affects every act I perform. But I think it is interesting, nonetheless, to find that so many people from coast to coast whose contributions to society captivate and inspire me turn out to be my close cousins, my blood relations through First-Man.
We’re Not Dead
Recently, I met a young New York couple who were searching for spiritual truth, and I told them about the Manitou-wisiwak teachings and invited them to a talk. I mentioned the word "Algonquin." They said, "I thought we killed you all! Didn’t you people used to live here?"
At another gathering in Washington, D.C., a young black man, a seeker of truth also, came upon a conclave of "Algonquin" people and said, "I thought you were all killed a long time ago. Weren’t you from....right here?"
The hear the same comments in Philadelphia, Boston, Detroit, Cincinnati, Milwaukee, and Chicago; many people even young college educated people, seem to think that "Algonquins" were A. were all killed; B. lived where they live now, and nowhere else! (Mis-Informed Americans). That is why I’m happy to teach Native American history at the college level. As I travel from university to university giving my talks, I get to help clean up the misinformation. It’s a custodial duty that I cherish
This book may help provide a few answers for those who are truly seeking. There is a great and ancient body of spiritual teaching behind Manitou-wisiwak culture, but unless the culture itself is brought back together and its people honored, that spiritual legacy will remain unappreciated, or will emerge out of context and become distorted or misunderstood.
It is true our people used to live where these Americans live now, and a lot of other places too. Half of the people of the U.S. and Canada live on land once enjoyed and cultivated by Manitou-wisiwak families. Just because they don’t know it doesn’t mean it’s not true.
But the Manitou-wisiwak people were not all killed by any means. Perhaps we can considert hat wishful thinking, given the massive land base still considered to belong to them. Many Manitou-wisiwak were just kicked off, shipped off, married off or bought off, and we are the descendants of that legacy as well. Those hearty individuals who were able to shine their light through such storms deserve our compassion and admiration, not our sarcasm.
My Thank You
In this maskweedayg’n (writing) I would like to name and show honor to some of my favorite Manitou-wisiwak people, past and present, some of whom I’ve had the great pleasure of shaking hands and sharing hugs with. It’s my way of thanking them for what they’ve done for all of us.
In Manitou-wisiwak culture, when we honor someone, we usually tell a good story about them and we also sing an honor song, which is from the heart. Because we relate everything that is good to the natural world, the song is often called an "Eagle Song," and the eagle is mentioned because Manitou-wisiwak people consider the eagle to be the noblest of creatures. When someone is at a gathering outside (or even inside sometimes!) and they sing and drum the honor song from the heart, a band of eagles will swiftly appear and circle overhead, often seven in number. It’s not only the drum that attracts them, but the mentioning of their name. You don’t have to believe me, but it’s true.
In traditional Manitou-wisiwak powwows, such an "Honor Song" or "Eagle Song" is sung and danced to honor a person or people who have brought a boon to their Nation, brought honor to the community, or made a sacrifice for the benefit of others. Often, an honor song is danced for the "old ones," for the ancestors. Sometimes an entire First Nation will be "danced," (as when a visiting chief arrives) and at other times it is danced for one person, or a group of people such as the war veterans.
The "Eagle Staff" is held by a grandfather in the front of the procession as they enter the sacred circle, or staging area. This staff looks to some Europeans like a "shepherd’s crook" a staff with a scrolled top suggesting the scroll fern of the woodland Indians, with many eagle feathers attached. These eagle feathers are more than symbols, they are imbued with the power of respect and nobility. If an eagle feather falls to the ground, the ceremony is stopped immediately, and an honor dance done for the feather itself. Without this depth of intention, the honor dance would not transfer the esteem of the people to the spirit of that person being "danced."
Honor Is Stronger Than Gold
In modern American society, it is hard for a native person to earn the honor and respect of both their own people and of the mainstream society. The values are that different, and sometimes there is a conflict of interest that must be worked out between being an American and a Native American. Some of our Algunkeean people have lost hold of one type of honor to grasp for the other, with no guarantee of success. And yet honor, in all its forms, is the lifeblood of the people of Manitou. For some, it does not exist in this world, but only comes from the Creator, and held to with a fierce inner conviction. Ultimately, honor is something you live, often against all odds and opposition. Those that earn the honor of others are fortunate.
The Manitouvian ethic of true "honor" does not emphasize individual achievement or self-glorification, but group effort and quiet reflection, and so many talented people of Manitou have escaped notice by the mainstream media (which is otherwise occupied shoveling through Hollywood press kits) However, certain people of Manitou have been called to greatness during the course of history, and in some cases their efforts towards making the world a more humane (and more fun) place for all has been noted. Among these, only a few have earned the honor and respect of Americans in general.
The following is a subjective list of some of those I have heard about who merit recognition and who have inspired me through their work. There are many thousands of others I will probably never hear about who have worked equally hard, who are equally talented, and who help improve the lives of countless people wherever they go. My Eagle Song is for them too.
No One Is Perfect
This list is divided into two parts, those who are currently living (as far as I know), and those who have passed on into the spirit world.
For the reader’s benefit, I have tried to focus on individuals whose life and work could, should, or would have a positive effect on the reader’s own life, if the effort to explore it were made. I’ve emphasized those who are most accessible, through the public library, the book store, the theater, or through live presentations. Please understand that this criteria would certainly exclude some of the greatest Manitou-wisiwak, as noted. You the reader may be one of these. I apologize for this omission, but I hope that this work will be a foundation on which to build and expand so that others will be recognized.
For the same reason, I include many people of Manitou whose talents lay in areas that would be of interest to Euro-Americans, such as pop music, baseball, football, hockey, TV, movies, and books. It is important to understand that these pursuits are not very highly regarded by traditional Manitou-wisiwak as a whole. However, in that they do no major harm to the environment and allow the person involved to meet and talk with all kinds of people to share their love of life in a positive way, they are respected. The greatest heroes of Manitou are those working quietly for the environment, for the preservation of our language and culture, for social equality and justice, and for healing and spiritual insight.
I also recognize that, just as First-Man was not perfect, no individual today is perfect either. Each of these honorees have their flaws, some of which have been widely publicized. Any Hall of Fame has its "Pete Roses," people who are great in one area and deficient in others, and this one is no exception. This honor roll is designed to celebrate the merit, not publicize the weaknesses, although I have been somewhat candid, as you will see. You may have preconceived ideas about some of these individuals, or even antipathy, based on what you heard. I hope you take this time to absorb and acknowledge what is truly noble in them, while remaining non-judgmental about the rest. I’m sure you would want the same chance.
You may also notice that the people of Manitou often turn out to have "multi-faceted" careers, mixing politics, spirituality, wood and metal crafting, weaving, acting, screenwriting, and orchestral conducting, for example. Our elders say that in the old days, none of these distinctions existed, we were just busy people. Now we are called "Renaissance Men." Perhaps that’s well and good, since we are enjoying a Native American Renaissance these days.
The Warrior Clause
Manitouvian culture was also the cradle of the "non-violence" movement in America, (see "Joseph Polis" under "Ancestors") and the Peace Keeping Tradition is still strong among our people. However, between 1600 and 1800, the nations of the entire world discovered our Turtle Island and conspired to take it for themselves, as most people well know. Through a "strategy of migration," Algunkeeans tried to prevent unneeded deaths and violence, but soon there was nowhere to go. Peace for its own sake is not enough. Peace for Manitou-wisiwak is an overriding principle, but not an absolute law. Gradually, heroic "defenders" (what some would call "warriors") arose whose roles involved violence when all of the other numerous avenues of peace were exhausted, but who were respected by their enemies and loved by their people. They too are included, and have earned a verse in my Eagle Song.
With that in mind, here are some of our Manitou-wisiwak brothers and sisters you might have heard of, all "Children of First Man," to quote the words of a book title by James Alexander Thom.
They are truly "all my relations."
posted by evan pritchard at 10:23 PM
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