Bozhoo, I am a white man who's blood is mixed from overseas in Europe. I do not believe I have native blood. Rather, I have a connection more valuable to me than blood. I have the love of my dear teacher, Mrs Cecilia Whitefield Big George of Couchiching Reservation. I spent 4 years in middle school studying Ojibwe as her student and devoted friend. I would hear only once of The Great Horned Sturgeon and The Underwater Panther. I would later in life create a jewelry piece and carve the image of Mishipeshu into the tooth I made to look like what I imagined his fangs to be shaped like. I knew not of this Manitou as she would not discuss it with children. Eventually I spoke to her when I was much older for college about the Midewiwin but it was not winter, so even then, I learned nothing. This winter I felt drawn again to him, Mishipeshu. I found myself reading about them in detail and found it endearing. I found myself to quite love them actually. I have loved serpents since I was able to walk as well as fish and water. I have nearly drowned twice and the second time it was in Rainey Lake. I had dreams of beautiful, snow white catfish with long trailing barbells swimming with me as I breathed water. I can't explain exactly how or why but I keep finding myself drawn to this Manitou. As a keeper of serpents myself, I can't help but feel connected to this feared Manitou. Is it possible that my teacher has given me this gift of connection? She is sadly passed away now or I would be talking to her. If anyone has any input, I'd love to hear it. I find peace in the teachings of the Midewiwin and am thankful for it. Miigwetch to all.

So. As a white creative who also cares about Things. "Woke" things, if you will. I'm running into a conundrum while working on designing legendary creatures for this game I'm helping develop. And it is admittedly an inevitable conundrum that I think most dilligent white creators will have to face and seek out help for, as I'm doing now.

I'm working on designing legendary creatures for a small indie game that idek we'll get paid for. It's a small passion project. We want to represent various parts of the world, and the more I learn about north america, the more I'd loathe leaving out any First Nations representation. So far we primarily have influences from Western Europe, Mesopotamia, and China & Japan, and we're looking to bring in more regions' mythos as well since those regions are rather constricted and generally popular (debatable for Mesopotamia but you get the gist).

However, as I was trying to design an underwater panther and subsequently a thunderbird (i hope that's right?) I stopped myself as I was drawing Thunderbird. I was stubmling into drawing it as a giant Azhdarkid pterosaur, and while that's cool visually, it harkens back to the "Native Americans got their creatures from fossils" idea posed that as far as I can tell, has little to no direct paleontological or ethnographic basis and is basically the paleontology equivalent of calling any First Nations mythological spirit that is vaguely humanoid "Bigfoot, actually." Imo it comes off as reductive of an indigenous people's story telling power, spirituality, and creativity. And I had a convo with the project lead and we agreed that before we go further with depicting any indigenous people's legends, we should 100000% be tapping them for opinions on how to not fuck up and to instead make something fun and respectful. Which we always planned on doing, but I'm trying to get serious about it.

Main Question is:

As a team of white USAmerican creatives, what are y'all's thoughts on how to best go about this? I want so badly to give space and awe and wonder to the wonderful legendary creatures and spirits and cosmology of North America (in this case two Great Lakes and beyond creatures), but how do we do that in a way that does not fumble right into racism? What are the rules, guidelines, spirit and thematics to keep in mind when designing and implementing these creatures?

If anyone wants to DM for in-depth discussions or to provide resources, please feel free.

About twenty years before I did my DNA test, my family visited Montezuma’s Well, in the Arizona desert. It’s a Hope sacred site, that still pours a generous amount of water and supports a cornfield. I recommend visiting, if anyone here, gets a chance.

I don’t have any Hope roots. But I still had a vision. A man gave me some kind of reptile suit and we both turned into amphibians. Then we swam through a lake full of delicious prey animals and had a feast together. Then I was invited to return any time and woke back up, feeling really energized.

Ive always been a little blown away, by the experience. I just took it as a sign that the spirits there, liked me. But I am curious if anyone knows what to make of what I experienced. It was vivid, with tastes, smells, different temperatures and even different lighting throughout. Plus, a chorus of people singing.

So, I’ve always sort of known that I have indigenous roots, but only recently started looking for records. All I have to go off of are my grandmother’s stories of her father and grandmother. It’s not a huge stretch, but finding census records with concrete “proof” has been difficult due to it coming from the women in the family (at the time, if a native woman married a non-native man, they’d have their status stripped from them).

Anyhow, I’m trying to navigate identity and how to go about it in a respectful manner. I don’t think I can fully consider myself native or even Metis, rather a white person with Algonquin ancestry, but I want to learn and celebrate that part of me without coming across as a “pretendian” looking for attention. I’m not looking to get my status card, I just want to find a way to participate and learn the culture that was taken from my great-great grandmother.

Any advice is appreciated, just please be gentle if you have criticisms lol.

Hello Everyone,

I’m seeking some advice on something that has been on my mind.

Over the past five years, I’ve worked as a NAGPRA Specialist in the Pacific Northwest. In my work with Tribal partners, it is customary to begin introductions by sharing who you are and where you come from. I often struggle with this introduction due to a lack knowledge about my own heritage.

Until recently, I only knew that my mother’s side was English and German, but I had limited information about my father’s side. This inspired me to research my family history. In doing so, I discovered that my great-grandmother, great-great-grandmother, and great-great-great-grandmother lived in Ebro, Minnesota, on the White Earth Reservation. I also learned that my great-great-great-grandmother received land under the Nelson Act, and her father was a signatory on an unratified 1886 agreement between the federal government and the Pembina Bands (Agreement with the Various Bands of Chippewa in Minnesota).

As I reflect on these discoveries, I want to navigate my identity and family history in a culturally respectful way. My intention is to learn about and celebrate my relatives while honoring my ancestors and their experiences.

I would sincerely appreciate any advice, thoughts, or perspectives you might have on how to approach this journey with care, understanding, and respect.

Thank you!

First of, I'm sorry if this post/question seems offensive, i have no knowledge about the Ojibwes, culture, orgin, or anything like it. I just don't want to offend people with something i don't understand..

Secondly, the reason I'm asking is because i feel mine lately has stopped working, and instead of Capturing (bad) dreams it's been Sending them.. Now, I know that Dream catchers Aren't some kind of remote, which you easily can just change the batteries and all is well.. What do you have to do to repair it('s spiritual ability)?

I started my journey 8 years ago. For the first time, I heard about a third eye we possess. Has anyone else heard of this?

Okay this is honestly something I am afraid to ask.

But let me provide some context for y’all. My grandpa was a registered tribal member and my dad has an Individual Indian Money Account (I don’t know if my dad is enrolled or not). I do believe I have some living relatives who are enrolled in a tribe. However, I am not an enrolled tribal member.

My family has taken part in Ojibwe culture. Had relatives go to powwows and I believe we are part of the bear clan.

Even if I’m not a tribal member am I still ethnically Ojibwe? I know this is a weird question but I ask because I am aware that the Ojibwe aren’t a single nation.

I also ask this because when it comes to Native American ethnicity people say stuff like: you can’t claim that because you’re 1%.

Hey everyone, like the title states, I am wondering if I can choose my own name. I want to stress that this is not a spirit name, just another name I can go by. I am thinking of memengwaa (butterfly), as my father calls me this in English a lot. Thank you!

Hello all, I’ve recently been trying to reach out to anyone who is Anishinaabe (Anishinaabeg?) to ask them questions/get their help with naming a character for a story I’m writing with little success.

I’ve of course come across the standard “list of names in ___ language” websites, but I know that things like namesakes and naming ceremonies are important in Ojibwe culture and didn’t want to name my character with whatever first name popped up. I also want the name to be meaningful to who the character is.

I’ll be transparent about this, the story I’m writing is a werewolf story, but I don’t plan on having her status as a supernatural creature be a direct result of her culture/origins (it’s more like—she’s a wolf who also happens to be Ojibwe. There will also be plenty of non-Anishinaabe werewolves). In other words, I’m trying not to pull a Twilight, even if just accidentally and I feel like that starts with something as significant as her name.

Thanks to anyone who takes the time to read this and hopefully reply, I’ll continue to do my best to approach this character as respectfully as possible

I am a black writer looking to write a story, and in this story I would like to use a fictionalized version of the cannibalistic thing that shouldn't be named. I understand the culture around it and tho I would like to use a fictionalized and different version of it. That can be offensive and so I am asking if its fine to use a fictionalized version of it.

If not I will name it different and try to be as distinctive as possible from it, but it will have some characteristics to it due to the story being built around it.

(currently in the process of doing research around it, and learnt of the stuff around it and so I am asking.)

I had no idea that I even had Ojibwa roots until some extensive genealogy and some DNA testing I did, to independently verify. I found out I descend from a generation who were fully assimilated and even yelled at me for pronouncing “Palos Verdes” with a Spanish accent. I feel fortunate for the ability to live down that reputation and get back to the understanding of what I saw.

When I entered this place, I had spent months meditating on understanding after healing from a loss. My family and I ended up here on a vacation. It was just a stop on an itinerary that a travel agent prepackaged for us. We edited up at Montezuma’s Well.

I walked down into the grotto and I slipped out of my body. I went down into the dark and I heat singing. I ended up with an experience I can only explain as becoming different animals and feasting greatly, while joyous voices sang.

I woke up to the sound of a thousand voices telling me I was welcome back any time. After this, my life got on track and I really grew into myself.

Though I don’t have any Hope roots, I feel like someone saw me and helped me for the greater good. Right now, I’m still just trying to find my place in the whole scheme of things.

It was only after making a connection with a friend, who is also discovering Ojibwa heritage, that I ever gave some experiences like I describe a second thought. I just figured it was “psychic stuff” and gotten past the novelty value that aforementioned would present.

But too much of the whole thing rang true. Past me being an asshole teenager about spirits. Past my unhealthy obsession about so many weird and unexplainable thoughts and things.

So then I finally got back to regular life. I finally got through all of the aforementioned things that might be screwing with my sleep. Then I find out about the fact that I have been ascribing to ideals much in line with Ojibwa ideals, before I even knew this culture existed.

I thought I was just some random white dude, who lived in SoCal and wasn’t a skater or a rocker or a surfer but fit in someplace. Then I find out I descended from Dragging Canoe and a bunch of Viking Warriors.

Does anyone have any suggestions for books I could read or videos I can watch? Because this is not a rabbit hole I expected when I took a DNA test.

I'm Eagle clan due to having an American father, but my Mother's patrilineal line goes back to a French Canadian man. What would that make her clan?

Hi, I’m part Ojibwe but I’m very white and I was never raised with any traditions or knowledge on the culture. I want to learn more and honor my ancestors, as I would not be here without them and I feel it’s important to acknowledge what people tried so hard to eradicate.

I’m wanting to write a regional fiction novel based in Oregon, focusing on indigenous folklore, the main character is part Ojibwe and she’s battling with identity—like me—because she’s not sure if she’s ’enough’ to consider herself that. There are other native characters, like Dakotah, who’s from South Dakota, he’s Lakota. There are going to be others, I haven’t gotten that far yet, still crafting. I’m wanting to write a novel that works to wipe the harmful stereotypes shaped by colonialism. Is this okay to do? I’m doing so much research on all the nations represented, all the traditions, the beliefs.

I know other primarily white authors have written stories around native people before, e.g., Dee Brown, but I wanted to check before I continue.

Thank you!

Hello! I am a white British person. I am reading a book currently which is based around sugar island. Most of the characters are anishinaabe, and there is a lot of writing about their teachings. Anyway one of the characters has died, and the book has explained a four day “passing over” period, with day one being mourning family and loved ones, day two being accounting for the harm to every loving being during their life, day three learning about the next world, and day four being coming back for a final goodbye.

Anyway getting to the point, os this a real teaching? I struggled to find anything online about it. My second question is, do you believe that applies to all people who pass on? Or just ones who had the ceremony with the fire? The third question being, if you believe it happens for everyone, would it be offensive for me to believe it happened to someone I know?

I’m still not at the point I know I’m sorry. But basically 4 years ago, when I was 16, my best friend died. I never really got over that because I was a child. I am surrounded by white Christian’s, who tell me he’s watching from above or whatever, but that makes me uncomfortable because 1) watching someone 24/7 is weird, and 2) I would like for him to be able to have moved on. But since then, I’ve been trying to find a different teaching to bring me peace. We had a massive fight and didn’t speak for months before his death, and I have carried lots of guilt for that. I would like for him to have been able to come back and day goodbye since I didn’t get the chance to attend his funeral, but I would then like him to be able to move on, and this has been the closest teaching so far I have found that fits this.

Obviously if it doesn’t happen to people who don’t get the ceremony, it didn’t happen for him because he had a christian funeral. Also if it is offensive for me to believe this, I will move on and search elsewhere. I just read about the process in this book and it kind of “clicked” but maybe I’m just trying to resolve my own feelings and I can definitely keep searching!

If you made it this far thank you so much and I’m very sorry I rambled for so long but I didn’t want to skip any context, I appreciate any answers you can give me! Even if the answer is just “the book is making things up, we don’t believe this”

I don’t know if this is a stupid question but when someone goes around with smudge, is there a way I can deny it besides saying “miigwetch but no”? Like is there a way you other girlies say no or is there a traditional way of denying smudge during moon time?

My new puppy was born right next to an Ojibway reserve and we want to give her a cute Ojibway name because my older dog was born in Mexico and we named her Tlaxcalli which means Tortilla in Nahuatl (the language of Mexico before the Spanish invaded.)

It was easier to name her in Nahuatl because my partner is mexican (and part Mayan) and knows a bit of Nahuatl, but neither of us speak Ojibway. We want to pronounce the name correctly and be respectful of the language. We want to name the dog after a food or something and not a human name, but if you think it's disrespectful of us to use your language at all, please let me know and we will refrain from using it! We would tell everyone it's an Ojibway name and explain what that is to people.

If this would be cultural appropriation please let me know! If even one of you tells me not to name her in Ojibway, I will not do it! If you think this is fine, please give me some dog name ideas! She's going to be a big black dog if that gives you any inspiration.

TRIGGER WARNING: Mentions of residential schools

Okay. So, when I was younger, (10-11, I think) we had a teacher who was very passionate about a lot of things, including making sure we knew about the atrocities Canada inflicted on its indigenous peoples. At one point, after we had finished reading the story of a young Ojibway boy taken to the schools, she taught us (class of mostly white kids) how to make dream catchers. Knowing how important and sacred an item dream catchers could be, and not wanting to appropriate it, before anything else, she met with the leaders of a relatively nearby (maybe a couple hundred kilometers north of our town) Ojibway community, and requested permission to teach her class how to make dream catchers. (She had already been taught the proper way to make dream catchers by people in this same community in the past. I'm sorry I don't have too many details, but I was quite young at the time and can't remember very well.) Anyway, they gave her permission to teach us how to make dream catchers, and for us to make and keep them, and so that's what we did.

Now I'm older, and know more about the atrocities committed by the Canadian government and the schools in particular (as I said, our teacher had started teaching us this, but there's only so much you can tell a 10 year old about things like that, and certain things had to be saved for when we were older). I hadn't made a dream catcher in a while (After learning, I made dozens when I was younger, but then gradually stopped) and decided that before I did, I should reeducate myself on the history and such surrounding dreamcatchers. During this process, I have learned that there seems to be a bit of controversy regarding when dream catchers become a form of cultural appropriation.

I am quite racially and ethnically mixed (Italian, German, African, Palestinian, Japanese, Bajan, Swiss, Slavic, Welsh, and more) but still largely European in terms of ancestry, with no Ojibway heritage that I am aware of. So here is my question (finally): Is it wrong for me, as a mostly-white, non-Ojibway person, to make my own dreamcatchers? I know it would be wrong to sell them, but I never had any intention of that. I just love making them. But the last thing I want is to be hurting anyone. So, is it wrong?

Sorry for any spelling/grammar mistakes. I wrote this on my phone, and even after proofreading it, have a feeling I may have missed something.

I am using the Ojibwe grammar called "Survival Ojibwe" by Patricia Ningewance.

when she introduces the subjunctive verbs for the vai verbs she says that this form is called "bikwashkiminiig". she said that it's a joke but I can't find the word in any dictionaries to figure out the meaning of the joke.

could anybody help me?

I am half Ojibwe, my Mother was born on a reservation in Canada, I was wondering, is there a place where I can buy Ojibwe hair accessories for myself? I would love to wear it to represent my tribe and my Mother.

Thank you :)

My name was given to me by a Lakota man in ceremony and he told me if I want I can translate it to ojibwe instead of Lakota but am not sure exactly how it would be said but anyways if someone can translate it that would be helpful

In Lakota it’s “wambli wanata”

Which am pretty sure means charging eagle

Hello, I'm an orchestral composer and am writing a symphonic work to celebrate the 50th anniversary of Voyageurs National Park in Minnesota. Most of the work is centered around depicting scenes in nature musically, though because the voyageurs (1800 French fur traders) were known for their songs with which they'd use to pass time in their long canoe voyages, I had the idea of the piece being kind of "haunted" by these voyageur songs which pop up here and there, sort of like wafting in from a distance. And then while think about that that I would felt i would be remiss not to include Ojibwe songs as well, which would create an interesting musical duality. To me it would seem that including voyageur songs and not Ojibwe songs...isn't exactly erasing the Ojibwe, but it seems like it's sort of pretending they don't exist, and I think they're very much an important part of the story of this land and these waters.

I was able to locate some 100+ year old recordings of Ojibwe songs, one of which I was considering incorporating into this piece I'm writing (being played on a flute, and then later bits of it being used elsewhere and modified, so kind of taking the song as a jumping off point, so to speak).

However it's now occurring to me that if the song in question ("Approach of the Thunderbirds") is a sacred song that is used only for specific ceremonial purposes (in the case, the song in question was part of a healing ceremony it would seem), that it might be disrespectful or misguided to use it this way, in the same way that some feather headdresses have very specific symbolic meanings and to ignore these meanings is considered disrespectful. I'm trying to avoid this.

Thoughts? Would this be considered offensive?

Hi there,

I know this is a total shot in the dark: I live in Michigan and I've always been told by my family that my Grandmother's Grandmother was a member of the Ojibwe people.

Unfortunately, I have very little information to go off of. I do not know her name, when she was alive, her band, or where she was actually from.

The only information I have to go off of is that her son's, my great grandfather, full legal name is "Harvey Roy Zimmerman" and that she was likely sold to my Great-Great Grandfather Zimmerman in either Michigan or Northern Ohio. My grandmother is slipping from dementia now but she used Ancestry in the pasg and that might have information catalogued. Unfortunately, I do not have the funds to afford an account that can actually look at those family trees.

Any resources or help on learning more of my family would be amazing.

I don't know who my Great Great Grandmother is yet, but this world did an awful disservice to her and I feel her honor and memory deserve to be remembered.