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Alberta Online Encyclopedia
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Nature's Law
Spiritual Life, Governance, Culture, Traditions, Resources, Context and Background
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Rights of Interpretation

Indigenous Peoples

Constitutional rights
and responsibilities

Social Reality

Rights of
Interpretation

Origin of
Interpretation

Exercised as a
People

Definition of People

Great Turtle Island

Relationships

Equality

Survival for
All Beings

Survival for
the People

Right to Exist

Implications

The Land

Spirit of the Land

Judicial and Fiscal Order

Empowering

Visual representation of nature's laws


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While the ethical precepts of the Society were known throughout the tribe, its religious beliefs and ritual practices were secretive, so carefully guarded that even the existence of Mide secrets remained completely unknown to some Ojibwa (Vennum 1975, Lafleur 1940). Membership in this fraternity was always limited, but included women; promotion to higher grade levels within the society required extensive training in lore, tribal history, pharmacopoeia, and ritual songs that accompanied the various ceremonies. Such knowledge, including the songs, had to be purchased with gifts such as goods or cash (Vennum 1991, Blessing 1977, Kohl 1956). How representative and influential were these Mide signatories? How pervasive was their presence in this region? Let us consider two facts:

The Boundary Waters region was inhabited by members of the Bear Clan Totem; and the Mide achieved a progressive influence in this region. Families from the Bear Totem inhabited Cass Lake, Leech Lake and Lake Winnipeg regions. In 1671, their charismatic leaders resided at Sault Ste. Marie. They had been located at La Verendrye just east of Rainy Lake, and achieved ascendancy by hereditary descent and totemic association. Members were signatories to the Selkirk Treaty of 1817 and the Robinson Treaty of 1850. They were prominent war chiefs, and warriors, keepers of the war-pipe and war club, and bulwarks against their enemies. (Lovisek 1993, Warren 1957, Morris 1991).

According to Edward Benton-Banai (1979), the Bear Clan served and continue to serve as the police force of the people. Since they spent much time close to nature, the Bear Clan was known for its knowledge of plants whose roots, bark, or leaves could be used as medicines to treat ailments. In addition, it was the Bear Clan's responsibility to guard the entrance of the Midewiwin lodge. Inside the lodge, moreover, the clans took the positions that the Creator had given them. (Benton-Banai 1979, Blessing 1977).

William Hoffman offers as a representation of the Mide rite a pictograph of a bear standing over the initiation lodge with his four feet inside by the east and west doorways, suggesting his protection of the lodge, or, perhaps his appropriation of the lodge itself. (Hoffman 1891, Paap 1986).

The Chiefs had great influence and importance. According to Grand Council #3 researcher, Joan Lovisek:

"Although the political organization of the Boundary Waters Ojibwa is reflected in the documents through personal characteristics, military skill, hereditary and totemic association, during the early 19th century, a close link developed between religion and politics manifested through participation in the Midewiwin or Grand Medicine Society, The Boundary Waters region, particularly along the Rainy River, became the centre for midewiwin and other Aboriginal practices in the 19th century." (Lovisek 1993:291, Angel 1986, Walsberg and Holzkamm 1994, Kinew 1995).

After 1840, the Mide continued to enforce authority in civic and foreign matters through religious power. Religious ceremonies and political meetings, often on a large scale, became closely allied. They were attractive because of charismatic leadership and their absorbing ritual and oratorical finesse. While the Ojibwa continued to accept decision-making in a consensual way, influence through rank also became acceptable in this egalitarian society. (Lovisek 1993 ).

A prominent Mide civil chief, Mawedopenais, closely associated with the rejection of Christianity, became the principal spokesperson and negotiator for Treaty #3. Another who spoke during the negotiations was chief Sakatcheway (Hallowell1936, Lovisek 1993). The first signatory was a very aged hereditary Chief Kektapaypinais, "a Rainy River chief whose role in the negotiations appears to have been one of traditional status through age and descent," Lovisek writes (1993:300) Sacred Lands, pp.80-81.

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