Seven Grandfather Teachings:

Nibwaakaawin ��Wisdom: To cherish knowledge is to know Wisdom. Wisdom is given by the Creator to be used for the good of the people. In the Anishinaabe language, this word expresses not only ��wisdom,�� but also means ��prudence,�� or ��intelligence.” In some communities, Gikendaasowin is used; in addition to “wisdom,” this word can also mean “intelligence” or “knowledge.”

Zaagi’idiwin ��Love: To know Love is to know peace. Love must be unconditional. When people are weak they need love the most. In the Anishinaabe language, this word with the reciprocal theme /idi/ indicates that this form of love is mutual. In some communities, Gizhaawenidiwin is used, which in most context means ��jealousy�� but in this context is translated as either “love” or ��zeal��. Again, the reciprocal theme /idi/ indicates that this form of love is mutual.

Minaadendamowin ��Respect: To honor all creation is to have Respect. All of creation should be treated with respect. You must give respect if you wish to be respected. Some communities instead use Ozhibwaadenindiwin or Manazoonidiwin.

Aakode'��ewin ��Bravery: Bravery is to face the foe with integrity. In the Anishinaabe language, this word literally means “state of having a fearless heart.�� To do what is right even when the consequences are unpleasant. Some communities instead use either Zoongadikiwin (��state of having a strong casing”) or Zoongide’ewin (��state of having a strong heart��).

Gwayakwaadiziwin ��Honesty: Honesty in facing a situation is to be brave. Always be honest in word and action. Be honest first with yourself, and you will more easily be able to be honest with others. In the Anishinaabe language, this word can also mean ��righteousness.��

Dabaadendiziwin ��Humility: Humility is to know yourself as a sacred part of Creation. In the Anishinaabe language, this word can also mean “compassion.” You are equal to others, but you are not better. Some communities instead express this with Bekaadiziwin, which in addition to ��humility�� can also be translated as ��calmness,�� ��meekness,�� ��gentility�� or ��patience.��

Debwewin ��Truth: Truth is to know all of these things. Speak the truth. Do not deceive yourself or others.

Another view of the Seven Grandfather Teachings is :

Wisdom

To cherish knowledge is to have wisdom.

Love

To know love is to know peace.

Respect

Is to honour all of the Creation.

Bravery

Is to face the foe with integrity.

Honesty

To be sincere when facing a situation.

Humility

Is to know yourself as a sacred part of the Creation.

Truth

Is to know all of these things and live them.

"We have to have one mind for the Four Directions. Until we reach that one mind, we cannot be filled with understanding.

The Creator will not answer until you have just one mind, just like if you have one person."

---- Grandfather William Commanda, Algonquin Elder

"It's all spirit.... and it's all connected. "

---- Grandfather William Commanda, Algonquin Elder

"And there are Four Corners of the Earth that we talk about..., the Four Colors of people...,
...and the Four Winds... You see the winds...,they are spirits."

---- Grandfather William Commanda, Algonquin Elder

"Traditional people of Indian nations have interpreted the two roads that face the light-skinned race as the road to technology and the road to spirituality. We feel that the road to technology has led modern society to a damaged and seared earth.

Could it be that the road to technology represents a rush to destruction, and that the road to spirituality represents the slower path that the traditional native people have traveled and are now seeking again? The earth is not scorched on this trail. The grass is still growing there."

---- William Commanda, Mamiwinini, Canada, 1991

"Central to all of Elder Commanda's teachings are the fundamental concepts of equality, as well as respect for Mother Earth, for all life and for people of all racial and cultural backgrounds.

Chief Commanda is convinced that the future of life on the planet depends on our learning to live together in harmony with nature upon the land."

--- Remarks of Robert Chiarelli, Mayor of Ottawa
(upon presenting Grandfather Commanda with the Key to the City in 2006.)

As William Commanda, Elder from the Algonquian Nation and keeper of the sacred wampum belts, said in the opening of his June 10, 2010 message to the Algonquins of the Ottawa River Watershed:

"I have been blessed by the guidance and strength of the Sacred Wampum Belts of our Anisninabe ancestors to assert their presence over the past forty years, and many, Indigenous and non-Indigenous, have been awakened to our history, wisdom and relevance in these times of unprecedented global uncertainty and chaos.

But in our traditional way of thinking, the individual is only a cornerstone of a community, and we must bring our individual strengths together to recreate the strong communities we developed in the past. I have often said that Indigenous Peoples are the only ones who have never gone elsewhere to make new homes, we are at home here; we maintain the sacred unbreakable connections with Mother Earth, and we have to assert this reality with even greater vigour and perseverance in these times of war and strife, climate change and environmental crisis.

Without doubt, Mother Earth’s voice is loud now, and she is calling urgently to draw us back to her. We have a crucial role to play in restoring balance on Earth, and our Earth based and cyclical ways of thinking have a vitally important role to play in human evolution and growth. We can all see the huge deficit and spiritually bankrupt legacy looming in the global landscape."

"We need this old knowledge in our teachings to get through this new age."

---- William Commanda

Another very important Native teaching is the Seven Fires Prophecy..
... and is one often spoken of, by William Commanda:

"Seven fires prophecy is a prophecy originally taught among the practitioners of Midewiwin. The prophecy marks phases, or epochs, in the life of the people on Turtle Island (North America). The Seven fires of the prophecy represent key spiritual teachings for North America, and suggest that the different colors and traditions of the human beings can come together on a basis of respect.

Originally, the prophecy and the Ojibwa migration story were closely linked. However, the last half the prophecy appears to apply to all peoples in contact with the Anishnaabeg. Consequently with the growth of the Pan-Indian Movement in the 1960s and the 1970s, concepts of the Seven fires prophecy merged with other similar prophetical teaching found among Indigenous peoples of North America forming a unified environmental, political, and socio-economic voice towards Canada and the United States."

William Commanda, an Algonquin elder and former chief of the Kitigan-zibi Anishinabeg First Nation, was the wampum belt keeper for the Seven Fires Prophecy.

SEVEN FIRES PROPHECY

Originally, the prophecies were given by eight prophets in seven different time periods. According to oral tradition, all Algonquian nations located in the Wabanaki heard the first prophet. The remaining seven prophets appeared before and were recorded by the Anishinaabeg. A prophecy of each of these seven periods were then called a "fire". The teachings of the Seven fires prophecy also state that when the world has been befouled and the waters turned bitter by disrespect, human beings will have two options to chose from, materialism or spirituality. If they chose spirituality, they will survive, but if they chose materialism, it will be the end of it.

FIRST

In the time of the First Fire, the Anishinabe nation will rise up and follow the sacred shell of the Midewiwin Lodge. The Midewiwin Lodge will serve as a rallying point for the people and its traditional ways will be the source of much strength. The Sacred Megis will lead the way to the chosen ground of the Anishinabe. You are to look for a turtle shaped island that is linked to the purification of the earth. You will find such an island at the beginning and end of your journey. There will be seven stopping places along the way. You will know the chosen ground has been reached when you come to a land where food grows on water. If you do not move, you will be destroyed.

In heeding this prophecy, the Anishinaabe peoples, after receiving guarantees of the safety of their "Fathers" (the Abenaki peoples) and their "allied brothers" (Mi'kmaq) of having the Anishinaabeg move inland, away from the Atlantic coast, mass migration of the Anishinaabeg took place, proceeding to the "First Stopping Place" known as Mooniyaang, known today as Montreal, Quebec. There, the Nation found a "turtle-shaped island" marked by miigis (cowrie) shells.

The Nation grew to a large number and spread up both Ottawa River and the St. Lawrence River. The second of the “turtle-shaped island” marked by miigis shells was at Niagara Falls.

SECOND

You will know the Second Fire, because at this time the nation will be camped by a large body of water. In this time the direction of the Sacred Shell will be lost. The Midewiwin will diminish in strength. A boy will be born to point the way back to the traditional ways. He will show the direction to the stepping stones to the future of the Anishinabe people.

The oral traditions of the members of Council of Three Fires say that the realization of the Second fire came about the "Third Stopping Place" located somewhere near what now is Detroit, Michigan. The Anishinaabeg had divided between those who went up Ottawa River and those that went up the St. Lawrence River. After leaving the area about Niagara Falls, this group proceeded to the "Round Lake" (Lake St. Clair) and found the third "turtle-shaped island" marked by miigis shells.

They continued westward until arriving along the southern shores of Lake Michigan, but by this time, the evidence of the miigis shells were lost, and the southern Anishinaabeg became "lost" both physically in their journey, as well as spiritually in their journey.

The southern group of Anishinaabeg disintergrated into what today are the Ojibwa, Odawa and the Potawatomi. The northern group along the Ottawa River divided into Algonquin, Nipissing and the Mississaugas, but they maintained cohesion that was not maintained by the southern group.

Eventually, a Potawatomi boy had a dream and pointed the southern group back towards and past the "Round Lake". The southern group rejoined not as a single Anishinaabe peoplehood but rather as a unified alliance called Council of Three Fires. Travelling east and north, and then west, the Council crossed a series of small islands known as "the stepping stones" until they arrived onto Manitoulin Island, described as the "Fourth Stopping Place" of the "turtle-shaped island" marked by miigis shell.

There on the island, the Council met up with the Mississaugas, who then spiritually fully re-aligned the formerly lost southern group with the northern group, who were never lost. The Odawa facilitated the "healing" and the island became synonymous as the "Odawa'��s Island", in the Anishinaabe language.

"Without doubt, Mother Earth's voice is loud now, and she is calling urgently to draw us back to her. We have a crucial role to play in restoring balance on Earth, and our Earth based and cyclical ways of thinking have a vitally important role to play in human evolution and growth. We can all see the huge deficit and spiritually bankrupt legacy looming in the global landscape."

I get this - but wonder if things have already gone too far for any redemption..

I live in the country so see much greenery and seasonal changes but so many ppl see only 'screens' the technical kind and the physical filters - all day, every day.

I fear for the children

THIRD

In the Third Fire.., the Anishinabe will find the path to their chosen ground, a land in the west to which they must move their families. This will be the land where food grows upon the waters.

From the cultural center on Manitoulin Island, the Ojibwe moved to the area about Sault Ste. Marie, where there was the next "turtle-shaped island", marked by miigis shell. Baawating or the "The Rapids" of the Saint Mary'��s River became the "Fifth Stopping Place" of the Ojibwe.

From this spot, the Ojibwe and the rapids became synonymous with each other, with the Ojibwe known by the Dakota peoples as Iyo-hahantonwan ("cascading-waterfalls people") and later by the French as Saulteurs ("cascaders") and Saulteaux ("cascades").

From here, the Ojibwe moved west, dividing into two groups, each travelling along the shores of Lake Superior, searching for the "land where food grows upon the waters".

FOURTH

The Fourth fire prophecy was delivered by a pair of prophets. The first prophets said:

You will know the future of our people by the face the light skinned race wears. If they come wearing the face of brotherhood then there will come a time of wonderful change for generations to come. They will bring new knowledge and articles that can be joined with the knowledge of this country. In this way, two nations will join to make a mighty nation. This new nation will be joined by two more, so that four will, for the mightiest nation of all. You will know the face of the brotherhood if the light skinned race comes carrying no weapons, if they come bearing only their knowledge and a hand shake.

The other prophet said:

Beware if the light skinned race comes wearing the face of death. You must be careful because the face of brotherhood and the face of death look very much alike. If they come carrying a weapon … beware.

If they come in suffering... They could fool you. Their hearts may be filled with greed for the riches of this land. If they are indeed your brothers, let them prove it. Do not accept them in total trust. You shall know that the face they wear is one of death, if the rivers run with poison and fish become unfit to eat. You shall know them by these many things.

While at the "Fifth Stopping Place", the light-skinned people in big wooden boats, known as the French arrived. Consequently the French were called Wemitigoozhii ("wooden-boat people"). Though the French Crown was interested in colonialism, as far as the Anishinaabeg were concerned, the French appeared only interested in commerce and trade through mercantilism. Together with the French, the Anishinaabeg formed trade alliances, which not only extended French colonial powers into the heart of North America, but strengthened the political and military might of the Anishinaabeg.

After the French came the Zhaaganaash ("Off-shore ones") of Great Britian. But out of the Zhaaganaash came the Gichi-mookomaan ("Big-knives") -- The Virginians (i.e. Americans).

FIFTH

In the time of the Fifth Fire.., there will come a time of great struggle that will grip the lives of all native people. At the waring of this Fire there will come among the people one who holds a promise of great joy and salvation.

If the people accept this promise of a new way and abandon the old teachings, then the struggle of the Fifth Fire will be with the people for many generations. The promise that comes will prove to be a false promise. All those who accept this promise will cause the near destruction of the people.

SIXTH

In the time of the Sixth Fire.., it will be evident that the promise of the First Fire came in a false way.

Those deceived by this promise will take their children aways from the teachings of the Elders. Grandsons and granddaughters will turn against the Elders.

In this way the Elders will lose their reason for living … they will lose their purpose in life. At this time a new sickness will come among the people. The balance of many people will be disturbed. The cup of life will almost become the cup of grief.

SEVENTH

The Seventh Prophet that came to the people long ago, was said to be different from the other prophets. This prophet was described as "young and had a strange light in his eyes" and said:

In the time of the Seventh Fire, New People will emerge. They will retrace their steps to find what was left by the trail. Their steps will take them to the Elders, who they will ask to guide them on their journey. But many of the Elders will have fallen asleep. They will awaken to this new time with nothing to offer. Some of the Elders will be silent because no one will ask anything of them. The New People will have to be careful in how they approach the Elders. The task of the New People will not be easy.

If the New People will remain strong in their quest the Water Drum of the Midewiwin Lodge will again sound its voice. There will be a rebirth of the Anishinabe Nation and a rekindling of old flames. The Sacred Fire will again be lit.

It is this time that the light skinned race will be given a choice between two roads. If they choose the right road, then the Seventh Fire will light the Eighth and final Fire, an eternal fire of peace, love brotherhood and sisterhood.

If the light skinned race makes the wrong choice of the roads, then the destruction which they brought with them in coming to this country will come back at them and cause much suffering and death to all the Earth's people.

*EIGHTH FIRE

The Eighth Fire.., is a term arising from the teachings of the Seven fires prophecy. The teaching suggests that if enough people "��of all colors and faiths" - ��turn from materialism... and instead choose a path of respect, wisdom and spirituality, environmental and social catastrophe can be avoided, and an era of spiritual illumination will unfold.

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*(ME/Jagbird talking, now..)

****NOTE: This isn't something made up, in the last century, people... This was passed down from generation to generation... If you read it slowly, the accuracy of previous events in our history here on this planet is amazing & astounding..!

TRADITIONS

Native cultures in their traditional nature are authentic and dynamic, fostering distinctive and sophisticated development. A sense of identity, pride and self-esteem are rooted in established spiritual principles.

Native spiritual life is founded on a belief in the fundamental inter-connectedness of all natural things, all forms of life with primary importance being attached to Mother Earth.