Nin-Waawiindaaso

Nin-Waawiindaasowin 
(My Naming Ceremony)

George Nelson, The Orders of the Dreamed, intro: page 23

Thus, deeply affected by an Ojibwa naming ceremony he attended in May of 1809, he later recorded his admiration for these Indians "without the Slightest, most distant instruction in the knowledge of Divine Truths, should still have such ideas of human obligations and express them with such beautiful Simplicity and not infrequently with Sublimity of expression that would do honor to many of our clergy." 

Part One, Preparation Lead-up to Ceremony

Opening Narrative: 

Larry Stillday (Gichi-Ma’iingan/Great Wolf) of Obaashiing (Ponemah) was a respected teacher, healer and shaman.  To me, he just seemed to "appear" a few years ago.  The first time I recall noticing him was at a Wellbriety (chemical health) event he held in Bemidji in 2009.  As the Public Relations person for the Red Lake Band, this was an easy story to cover as chemical health has my interest.  Little by little I started paying closer attention to him.

Most if not all tribal programs have a Spiritual/Cultural Advisor, something pretty much unheard of in the dominant society.  I soon learned coincidently that Larry was the advisor for many of the programs that I covered as administration priorities as well as my own interest.  They included Chemical Health, Homeless Shelter, Women’s Shelter, DNR, Language Revitalization, and others.  As I saw more and more of him, I found myself listening closer, and writing down his words.  There was something different about him.  His words seemed to have a certain poetic nature about them, a feeling of universality, inspired even.

He was the son of Warren Stillday, (1920-1997) also a Medicine Man who I knew briefly, and nephew and student of Tommy J. Stillday (1934-2008) with whom I was friendly, also a Medicine Man well known, colorful, and highly respected by many.  

I came to pay close attention to Larry’s words only during the last four years of his life.  My interest escalated at his first Wellness or Teaching Lodge (something I’d describe as Mide 101*) that I attended in May of 2010.  He conducted another in August that year, another in 2011, 2012, and 2013.  He had the 6^th scheduled for June 10, 2014, but died in his sleep on May 20 having just celebrated his 70^th birthday on May 14.

All were welcome at these five healing lodges, during the course of which, I saw all four colors of the Medicine Wheel witness his teachings.  The Healing Lodge of 23 July 2013 preceded my naming ceremony.  July 23 then, will always be a special anniversary for me.  It was on that day that Gichi-Ma’iingan: Gaa-izhinikaanid (Great Wolf: The One Who Named Me) presided over a Waawiindaasowin (Naming Ceremony) at the close of his last "Healing Lodge" held at "Obaashiing University."  Something changed for me that day, it continues, and I am grateful.

If you are reading this at all, you probably understand my interest and respect for American Indigenous culture.  I've often thought it would be nice to be accepted by this culture, demonstrated with a sign or symbol, such as “adoption” or better yet, "earned" a Spirit (Indian) name.  I didn’t really know all that much about either one.

What follows is the story about how I came to get an Ojibwe Spirit name.  I am proud to say Biidaanakwad Indizhinikaaz! (Gathering Cloud is My Name)  Bemijigamaag Indoonjibaa. (Bemidji is my home)  (A common way to introduce oneself in Ojibwe along with clan membership)

(*Mide or Midewiwin is the “religion” or “way of life” of the traditional and historic Ojibwe.  It is more than religion however, as it not only covers spiritual, but mental, emotional and physical aspects of living.  They don’t separate the four like we do.  All are related.  All must be in balance.)

How it Began

In May 2013, I had just begun fasting for 72 hours every other week. (Now for over two years)  Basically I started for weight loss.  I haven’t lost that much weight, but it makes me feel good and has many benefits beyond physical.  I have thought about “spirit quests” from time-to-time since coming into contact with Indian culture.  At this time I was remembering the good things many religions and spiritual people have said about the benefits of fasting.

Larry taught that we are not human beings learning how to be spiritual, but spiritual beings learning how to be human.  We were given the five senses to help us achieve this.  We also must maintain a balance in all we do, including the four aspects of self: spirit, heart, mind and body.  

To aid us in this endeavor of learning to be human, we were given Seven Principles or Seven Teachings by the Creator to help us attain Mino-bimaadiziwin (The Good Life or Wellness).  These Seven Gifts are love, respect, truth, wisdom, courage, honesty, and humility.  These gifts must be practiced equally, also kept in balance, favoring none over another.

Therefore, when Larry spoke of healing or good health or wellness, he wasn’t just talking about the body, but all four aspects of being.  A person cannot neglect one to the benefit of another and still maintain wellness.  This is not religion in the western sense then, but a way of life.  The spiritual is not compartmentalized.  The four aspects are one.  All exist as a whole.

Likewise then, when speaking of medicine or Medicine People, we are speaking of medicine in its broadest sense and healing for all four aspects of self, spirit, heart, mind and body.

Ceremony is important for all people.  It’s an important symbol that marks and celebrates transitions or changes in life.  The dominant culture seems to have forgotten this, minimized it, trivialized it, or cast it aside to our detriment in my view.  I add these observations to the narrative to demonstrate that the naming ceremony has substance and meaning.  It is not a pat on the head for being a good White boy or a pal to Indians.

Larry performing a lake appeasement ceremony 

What follows is a chronicle beginning with the first contact I made with Larry in mid- March 2013, which eventually led to and ends with my naming ceremony on July 23, 2013.  This is a four-month period.  The number four holds significance in the Teachings of the Medicine Wheel.

On March 14, 2013 I wrote to Larry Stillday, just checking in.  “I seem to be in a searching mode of late, perhaps my age,” I wrote.  “I have been reading Carl Jung, looking at the more mystical parts of our major religions, the Gnostics, Kabbalah, and Buddhism.  I have also been reviewing my notes on your words.  What you teach is not that different from what I’ve been reading, and the similarities astounded me for a moment, but not for long.  What you teach has the added benefit of being local, of being ours, and perhaps being more user friendly.  That Medicine Wheel seems to be quite the teaching tool.” 

“Hey niiji, (my friend) good to hear from you,” Larry wrote back.  “You sound like you’re way out in the woods, which is not a bad place to be when your wondering about life in general.

You know the Creator gave all people the same instructions.  That’s why he put the four colors of people on the medicine wheel, including the gifts he bestowed on each race.  So it’s no surprise to me that it would have a lot of similarities, the teaching are more about our similarities then our differences.

From what I hear is that you are ready to embark on an inward journey.  If you agree I would be honored to take you to the threshold of your journey, if you want.”  (Emphasis added)

Larry is offering to teach me here.  I don’t seem to realize at this point the significance of his offer.  (But perhaps unconsciously I did)  He does not mention a “naming” and I didn’t interpret it that way.  It’s only in hindsight, (going through these old emails nearly two years later) that I see he offered something quite special.  It is only as I write this narrative that I realize the full impact possible of such an offer by such a teacher.

Two days later I wrote back mentioning that the dark days of winter were depressing me a bit.  “I am ready to embark on an inward journey.  It pleases me greatly that you are willing to "take me to the threshold of that journey."  An honor indeed!  Perhaps I will contact you even soon in that regard.  I am unsure how to begin such a journey.”  

“You know the weather has a tendency to affect people many different ways,” Larry answered.  “That's because it is a good teacher.  We just need to listen to the lessons.  In other words, we align ourselves to the lessons.  The first lesson the seasons teach us is alignment.

You ask how to prepare for the journey, getting yourself aligned is where to begin.”

May 2013

Two months later, in mid-May during an email thread, an acquaintance of mine and a friend of the Larry Stillday family, asked if I had an Indian (Spirit) name and if not why not.  I told her that I had thought of it from time to time, but I really didn't know how to go about it.  She said to write Larry, tell him that you feel you are ready to move forward on your journey, and then ask how to go about receiving an Indian name.  She was confident he would reply in the positive.  

He did.  Later she said to bring him tobacco and ask again, which I did at a language revitalization celebration at Ponemah in mid-June.

On May 21, 2013, I wrote Larry about a Spirit name.  “I am feeling willing and ready to move forward in my Journey,” I wrote.  “Would you share with me what I should do, to ask for and/or prepare for, a spirit name indaga? (please)  Also, when the time is right, I would like to learn more of, and at some point do, a Vision Quest.”

“So you (are) feeling ready to advance on your journey,” Larry wrote back, “that's good.”  The next time we meet we will sit down and talk about the preparation.”

“I look forward to meeting with you on preparation to advance on my journey,” I answered.  “I am pleased and honored to have a willing teacher such as you.  Thank you so much.”

On June 25, 2013 I wrote a letter of eulogy on the passing of a friend, Gary Fuller, and sent it to several mutual friends.

Larry wrote back, “Sorry of the news of another loss for us as a people.  How are you doing my friend?  Let me know if there's anything I can do.”

“I hope we can get together soon,” I replied.  “I have had many challenges of late.  I feel it is time for me to move forward on my journey.  I seek your guidance.”

“Sorry to hear of your difficulties,” Larry answered.  “You know as human beings we all go through certain things that are very much similar to all, no nationality, race or creed is exempt from human experiences.  Yes, we must get together soon.”

Larry, tallest person at the Language Powwow where I gave him tobacco

He then mentions a language revitalization event to be held at the Ponemah powwow grounds on the next day’s eve.  “There's a calling to all community members.  Hope you would be able to come,” he wrote. (Something always compelled me to attend whatever whenever he invited me in such a manner)

“I will be there tomorrow,” I said.  “Perhaps we could chat a bit before or after the event?”  

Larry wrote the next morning confirming that evening’s event but he didn’t answer my question.  “It's a go,” I wrote back.  “Will you have time for me tonight or should we put off ‘til a better time or when the time is right?  I still apparently have trouble knowing when the time is right.  Little excited I guess, something I've thought about for years hoping I was ‘worthy.’"

“Yeah we can talk some this evening, there are questions I need to ask,” Larry answered.  “Then we will look at the time to have the ceremony and where.  See you there.”

Tobacco

I’d been around Indians long enough to know the very important daily role that asemaa (tobacco) plays as a Sacred medicine in the culture of the Ojibwe.  It is used in a variety of ways as a symbol of humility, respect, and gratefulness to the Creator and all of creation, even to a certain degree among Christians.

Protocol called for me to present Larry with tobacco to begin this process as a formal request.  If Larry accepted the tobacco, he was then bound to fulfill that request. 

Violet takes tobacco from Larry to give to others

Just before driving to Ponemah to attend the language revitalization event, I cut a piece of red cloth into a 4 x 4 inch square.  I also cut from the same cloth a six-inch strip a quarter inch wide to use as a tie.  I then placed about a pipe-full of tobacco into the center of the square and tied it so I had a little red bundle of asemaa.

While attending the Ponemah language event I was kind of nervous not knowing exactly when or…in a way…how, to present the tobacco.  Toward the end of the gathering, I presented Larry the tobacco asking if he would instruct me in how to prepare for a Spirit name, and he accepted it.  Although I was expecting some kind of preparation instructions or questions as he’d mentioned earlier, something told me he was tired and it was too late in the evening.  This bothered me a bit.  I was being impatient.

By the way, among the Red Lake Ojibwe, tobacco is held with the left hand (closest to the heart) by both the giver and receiver.  But there is really no wrong way to give tobacco.

But because it plays such a major role in this culture, allow me to digress and give you a couple paragraphs on tobacco as a symbol and Sacred Medicine.

Respect 

Respecting tobacco should be taken seriously.  Sacred tobacco, among the Ojibwe, is used for prayers of gratitude to thank the Creator of Mother Earth for our many blessings, such as good health, great fishing, and good crops.  When any plant is picked or any animal is taken, tobacco and prayer must be given to show respect.  By honoring all our relations we demonstrate that we have not forgotten our place within the web of life.

To offer someone tobacco is to ask that you and the person receiving the tobacco be of one heart, one mind and one spirit.  Tobacco is offered when you ask someone to do a ceremony for you, such as a naming ceremony, to do a smudging ceremony, a sweat lodge; any ceremony.  This signifies again, that you and the one doing the ceremony are of one heart, one mind and one spirit, that you have the same purpose.

Tobacco is given to elders and others when one is seeking advice.  It is a way of showing gratitude and respect for the person whose advice you are seeking.  Tobacco is given when you appreciate a teaching from an elder, or even a younger person, if you value what that person has told you.

So, on June 26, 2013, at that evening’s language powwow at Ponemah, I offered Larry tobacco asking him to conduct a naming ceremony at some future date.

(Some two weeks or so later with only a weeks notice, Larry, in an email exchange, eventually lets me know when the naming ceremony will be and what I need to do in preparation.)  

Larry wrote on July 12, 2013, “Hey niiji, (my friend) I finally set the date for the Wellness Day.  It’s going to be on July 23^rd, Tuesday, 9 am to 4:30.  The theme will be "What is wellness?"  (He mentions nothing of a naming ceremony)

I wrote back, “I'll be there.  I'm sure Barry will come too, not sure if wife Barb can get off work.“ 

Three days later: “Hey niiji, yeah Barry said he'll be there.  (Been) working out there (Wellness Lodge site) today had some wind damage from the storm Friday night.  Three pretty good size trees were blown down, so that's what I was doing this morning.  Just about got it all cleared out.

We are going to put up a canopy, actually it’s a carport, going to try to do power point again.”

I wrote back “Sounds like work cutting up trees.  We got wind down here, but not like you got up there.  Barb may be coming, she just has to check with work tomorrow, they let her come last time on their dime, figured she might learn something about Indians ;-)”

Showing my impatience again, I write; “Do I need to remind you about the "naming" or will you bring it up ‘when the time is right?’” 

I added a PS, “I'm happy to say that Barb is able to come.  Later, I'm tired.”

Larry wrote; “I hope you’re not sleeping yet, but what I want to say is, I hope she lets you come too.” 

“I was sleeping,” I wrote a few hours later.  “She has now gone to bed.  I'll check, yes I hope she lets me come too.  Honestly, I've been eager to move on.  I'll work on patience.  It has not been one of my virtues.”

Now I get my first hint that a naming ceremony will take place when I get a note back from Larry the next morning, now about a week out.

“Sounds good, I do hope she will let you come,” he wrote.  “I would like to have you bring a fruit dish, it can be strawberries, blueberries, raspberries.  You can add banana, watermelon, and if you can bring a wild rice hot dish, we will use that for the naming ceremony.”

His words still seemed unclear leaving me unsure yet hopeful the ceremony was for me.

A few days later and only two days out, somewhat to my surprise, Larry told me by phone, that I needed to identify at least two “sponsors” or we’enh’s.  (I could have four or even eight) 

Not knowing for sure who would attend, the first folks that came to mind were the only two people I knew would be there for sure.  So I submitted the names of my wife Barbara and my good friend Barry.  (In hindsight I can’t think of two better people.  They are among my closest friends, and also have high interest and respect for this culture.)

A little uneasiness swept over me for a moment.  It occurred to me that they both were White neither was Indian.  So I asked awkwardly, “wait, or do I need a couple of Indian sponsors?”

This is the first of several times I heard Larry utter this mater-of-fact, no-more-questions statement that defined his wisdom as a great teacher, in my view. And Larry said and said no more, “it’s not about Indians, it’s about people.”  The teachings were for everyone and anyone and he said that often in many ways.  And I indeed felt like a student.

The We-enh Responsibility

A we-enh’s (sponsor’s) role, which is life-long, is to advise, watch over, and protect their namesake.  A person may always go to any of his or her we-enhs, and they will make time to listen to his or her problems and will sometimes offer advice.

Another part of the we-enh’s job is to brag and stick up for his or her namesakes at all times. The job of the we-enh’s spouse is to tease or provoke the namesake.  This teaches a lesson, and everything Ojibwe people do is a teaching or a lesson.

We'enh is short for Niiyawe'enh (My Namesake or sponsor or guardian; analogous to godparents).  Plural would be Niiyawe’enhyag,

My Niihawe’enhyag are two very good friends, my wife and Barry Babcock. 

(“The person who gives the name and the sponsors who witness are really the same.  They all witness.  They all sponsor.  They all act like godparents.  They all (may) give names to the name recipient even though the first one is considered primary.  In Ojibwe, they are also all called niiyawe'enh (my namesake).  In third person they are called wiiyawe'enyan (his namesake).  They can all be called we'enh or we' or niiyawe' for short.”  ~Dr. Anton Treuer, Professor of Ojibwe, Bemidji State University)

The day before the Healing Lodge (July 22, 2013) and what I now assumed would include a Naming Ceremony for me on, I wrote to Larry.  “Will there be a generator at Obaashiing University tomorrow?  Trying to decide how to keep wild rice dish hot?”

“Boozhoo,” wrote Larry, “yes there will be a generator run.  We will be setting up hopefully around 8 am if not exactly somewhere shortly after that time.  Will be seeing :)”

I wrote back with anticipation, “Can you remind me the word you used for ‘sponsor’ or ‘godparent?  Is there somewhere I can look and learn a bit more about what is happening?  Or is that not necessary?  I'm very much looking forward to this.  I am honored and flattered.  I should be honored and flattered right?  I feel like I should know more.”

I wrote a PS to the missive above because I felt the need to learn more of what I was about to participate in, I was curious and it just seemed the respectful to do, so I “Google.”

“I searched for that is my nature, I am curious.  Good thing I am not a gaazhagens (cat). J  We-enh is the word translating as guardian?  I am honored and flattered to the point of tears…not sure exactly why.  I have prepared a gift of tobacco for my two Niiyawe’enhyag, Barbara and Barry.”

Larry wrote his last email of the night on July 22, 2013.  As was his manner, he wrote back in such a way, which was gentle, respectful and wise yet made feel again like I had a long way to go, or that I should have known this.  It also kind of lifted me up, excited for what lay ahead for me as a student of such a teacher.

“Hey, when one first starts off on their personal journey, it is very common that one wants to know what lies ahead.  That's common and that’s human nature.

When I guide people, since it’s their journey, I don't know what lies ahead of them.  But what happens is as they walk, they take me to the gifts that lie on their path, and that's when and how I will interpret for them that which they come upon.  Only the Creator knows what he put in place for each individual.

The name for god/parent or namesake is wiiyawe'enh, (my namesake).  Now that you begin your journey you will learn more.”

Every time I read these words I wonder what might have been.

Note to Kimberly Irene and Erin Marie

Somehow it came to me that I should write my daughters to let them know of my naming ceremony coming the next day.  I include it here because it meant something to me and it explains a little more about what was going on.  Their responses follow my note to them.  They answered me in a similar manner, which pleases me, and just 93 minutes apart.  The message from the eldest appropriately came first.

Indaanisag, (My Daughters),

Tomorrow I am told I will receive an Indian name.  It happened so fast, that I was unable to let anyone know sooner, although I gave the Midewinini (Medicine Man) Larry Stillday tobacco maybe a month ago.  They always say things happen "when the time is right."  Your mother/stepmother has agreed to be one of my We'enhs or guardians, and Barry Babcock has agreed to be another.  I could conceivably have four or even eight, but two are sufficient.

The ceremony will take place during something I call a "Teaching or Wellness Lodge."  I think this will be my fifth, your mother's second, Barry's third or fourth.  It is pretty much Ojibwe Culture and Spirituality 101.  I was directed to bring a wild rice hot dish that will be used in the ceremony, I suspect as a gift from myself to those present.  Perhaps between my we'enh ikwe (female guardian) and myself we will make a tasty dish.

I believe the word for Naming Ceremony is Waawiindaasowin.  I believe the word for guardian we'enh would be pronounced way-eh.

I am grateful that my two choices have agreed to by my we’enhs.  I can't think of two people who…under the circumstances…could be better choices.  They both respect and are learning of the culture and spirituality of the Ojibwe, they are both great and dependable friends, and both have names that begin with BAR. :-)

Wiiji-zaagi'idiwin, (With Love)

Dad

From: Kimberly Irene, July 23, 2013 7:39 AM

Good Morning Dad,

How cool!! Wish I could be there, I will be in spirit.

Love, Kimberly Irene

From: Erin Marie, July 23, 2013 9:12 AM

Very cool- can’t wait to hear how it goes!!!! Love you 

Erin Marie

Monday night July 22, Barbara and I made our very first ever wild rice hot dish to be served the next day.  I know, hard to believe.  We had two recipes but made it our own.

First Barbara and I talked to Barry figuring he as a wild rice harvester might have a good recipe.  We also consulted Google and decided on a hi-bred made up of that recipe, Barry’s and a little creativity of our own.  At one point we thought we screwed up with too much water, but somehow it turned out to not be a mistake, but a creative move.  I believe we came up with a darn good recipe between the two of us.  It was fun and a good lesson in creating together.

This was a classic example of "the whole being greater than the sum of its parts" when it comes to cooking…and partnerships.  All agreed that it was delicious.  All these atypical occurrences, from my view, were the beginning of 24 hours of unusual things.

Barbara also made up a fruit dish of various types of berries as Larry had instructed, all for which I am grateful.

Part Two, The Day of Ceremony

Opening Narrative

The Naming Ceremony

Traditionally, the Naming Ceremony, which remembers the sacrifices of Original Man in naming everything, requires that a medicine person be asked by the father and mother to seek a name for their child.  The seeking can be done through fasting, meditation, prayer or dreaming and the spirits give the name.

At a gathering the medicine person burns tobacco as an offering and pronounces the new name to each of the 4 Directions and everyone present repeats the name when it is called out.  The Spirit World then accepts and can recognize the face of the child as a living thing for the first time.  The Spirit World and ancestors then guard the child and prepare a place for him or her when their life ends.  At the naming ceremony the parents ask for four men and four women to be sponsors for the child.  The sponsors publicly vow to support and guide the child.  According to tradition, the naming ceremony began with Original Man.

Obaashiing Miikana (The Road to Ponemah)

About 7:10 am on July 23, 2013, Barbara and I mounted the mustang.  We were traveling up Irvine Avenue or County Road #15, past the continental divide at Buena Vista. Just north of the farmlands of Nebish (a corruption of the Ojibwe word Aniibiish meaning leaf or tea) we notice a sudden change in landscape.  We have gone from farmland to forest.  We are on the Red Lake Indian Reservation.  Shortly after crossing State Hwy. #1, we see a sign that says Welcome to Ponemah, Home of the Ojibway Language.  We are no longer on County #15, but on Reservation Highway #18.  



This is Indian land in the most authentic sense, land that has never been ceded, land that has never belonged to the United States.  Aboriginal land, held in common by its residents a la pre-reservation system.  Red Lake is one of only two reservations to hold this unique sovereignty.  At Red Lake, because of that distinction and it’s relative isolation, tradition and culture survive.  Sovereignty, Red Lakers say, means sheltering traditions not as museum pieces for tourists, but as living expressions of what it means to be Indian.

(Red Lake, mostly Ponemah has more fluent Ojibwe speakers than the rest of the US combined, although there are many in Canada.  A Christian church has yet to survive in the community.  Ponemah, because of its isolation combined with tribe’s unique status, language, culture and tradition survive here perhaps like nowhere else outside the southwest)



We were on our way to Obaashiing.  Ojibwe speakers refer to this place as Obaashiing, (Windy Point roughly) but it is also known as Ponemah.  It is at the western end of a peninsula that separates Upper and Lower Red Lake.  This is the largest fresh water body of water wholly contained within one state in the United States, and largest after the Great Lakes.  According to the 2000 census, Obaashiing is the most Native American census location in the United Sates by percent.  Obaashiing is 99.20% American Indian.

Shortly after entering this land never ceded, Migizi (bald eagle) flew overhead.  Later Waagosh (fox) sat along the west side of the road watching us pass.  

Reservation Highway #18 soon brings us to the outskirts of Obaashiing.   When we entered this Indian land, we were no longer on linear time, but on Indian (circular as opposed to linear) time.  The Healing Lodge was scheduled to begin at 9 AM but we knew it might be closer to 9:30 by the time we got started. 

Traditional Indians just accept, as a matter of good manners, that cultural events in particular will begin when they’re supposed to begin and they don’t really question it or get upset by such things as being on time.  They accept that there must be a reason, or perhaps even a lesson, probably directed by the Creator and therefore not to really be questioned. 


The temperature was in the 70’s.  The event, hosted on property under the stewardship of Larry and Violet Stillday, was billed as a Healing Lodge and Wellness Day.  As is the custom at Red Lake, the event would be cost free.  Lunch would be provided as well as soft drinks, rolls, and coffee.

Nearing the community of Ponemah, we take a right off the reservation highway into a driveway.  To our right are Spirit Houses.  Many Ponemah residents still practicing the old ways bury their relatives on the home property.  They build these little houses to cover the grave.  They are as long and wide as a grave, but only a couple feet high.  We continue to drive down a dirt road past a house on our left.  There were boys playing in the yard.  We keep going past the house and into the woods.  

Ahead we see a few cars and a sign being hung that reads (tongue-in-cheek) “Welcome to Obahshiing [sic] University.”  We must have been among the first to arrive, according to the time stamp on the photos it was just after 8:00 am.  Larry was hanging the welcome sign and we stopped to help.

We brought our food gifts to tables joining other foods to be eaten later.  Here we placed the fruit dish, but the wild rice dish we placed at a different table a bit further away to plug into a relatively quiet generator.  We were not told nor did we guess that our food should be kept separate, so the wild rice was fine, the fruit maybe not.

Barry, wife Linda and granddaughter Kiley Mae arrived soon after.  I took this opportunity, before the start, to give asemaa wrapped in a small red cloth bundle (as I did Larry the month before) to Barbara and Barry and thanked each for acting as my we‘enh.

Larry’s teaching that day centered on the Gifts of the Seven Grandfathers and touched on the many layers of the Medicine Wheel.  All during the day, the naming ceremony was not mentioned and I was unsure until it happened that it would.

Perhaps only 20 to 25 people attended the Wellness Lodge mostly from the Chemical Health and Women’s Shelter programs, and some of Larry’s relatives. 

Most left at the end of the day, about 3:30 pm, not knowing of or not interested in, the naming ceremony to come.  Larry did not announce it but rather letting whatever happens, happen.  Two women friends, Stephanie and Darlene, asked what was going on and decided to stay.

Again, traditional Indians really do seem to have an attitude of acceptance of the way things are and often when something happens not expected, will accept and even assign meaning to the change in plans ultimately coming as a message of sorts from the Creator.

All the women donned Ceremonial skirts.  I don’t know what to compare it to other than maybe the Catholic Church’s past tradition of women wearing some kind of head covering during mass when I was young.  They are long, often with colorful prints. 

It’s my belief that many traditional women keep them handy and wear them for any number of ceremonies.  Often they are put on over whatever else they are wearing just for the time of the ceremony.  If someone unfamiliar with the custom has arrived “skirt-less,” the host women will have a dozen or more skirts to loan to those without.

A near glitch happened when we discovered our fruit dish had disappeared during lunch.  The dish was to be part of the ceremony.  Larry calmly asked his sister Rose if there were fruits left from the lunch.  There were.  He then asked her to make up a fruit dish from those leftovers, which she did.

In addition to Larry and myself, those in attendance included my we’enh’s Barb and Barry, Linda, Kiley Mae, Larry’s wife Violet, his older sister Rose, her daughter (Larry’s niece) Vickey, and our two women friends who decided to stay, Stephanie and Darlene.

Larry took a seat in a lawn chair facing west at the northeast corner of a small square table, which earlier had been used for Medicine Wheel teachings.  But now on the table, were the gifts Barbara and I had brought, the wild rice hot-dish and the fruit bowl that Larry’s sister Rose made up to replace the one eaten at lunch.

Larry then gave directions.

Barb and Barry were to sit next to each other on a picnic bench to the south.  Barry was to Barb’s left.  I sat in a lawn chair opposite Larry facing east at the southeast corner of the table.  I’m sure there is some symbolic significance to the directions in which we all sat.  I was facing east where the day begins.  Violet, Vickey and Rose sat to the north opposite Barb and Barry.  They would be helpers of sorts.  We occupied the four quadrants.  Linda, Kiley, Stephanie and Darlene sat in the east behind Larry facing me. 

Meanwhile, Rose who is bent over the low table to my right and in front of Larry, was preparing a spirit dish.  

A spirit dish is made up of small portions of all the food that will be eaten, with asemaa (tobacco) set along side of the portions.  The spirit dish is either left outside for the spirits or burned as an offering.  I’d describe it as a kind of a grace if you will, a symbol or way of thanking the Creator for the food we are about to eat.  This is the way the Ojibwe have always given thanks.  Food is a part of every gathering and ceremony. 

Larry then began the ceremony by removing his ceremonial pipe, which had been holstered in a fringed leather pouch of similar shape.  Larry began smoking the pipe while praying in Ojibwe, said prayers calling attention the serious nature of the ceremony.

The Spirit (or Indian) name is given in ceremony.

Larry next told a story to accompany the ceremony.  Every ritual or sacred object is attached to a story.   Note that Wolf (or Ma'iingan) is sacred to the Ojibwe as taught by its Midewiwin spiritual leaders.

The Midewinini (Medicine Man) spoke first in Ojibwe then in English.  He spoke in a sacred manner punctuated with touches of humor.  He spoke not only of qualities/qualifications of the candidate, and how he came to the name, but reminded all that the naming ceremony has it's genesis in…and is part of…the Ojibwe Creation story.  

Ma'iingan (Wolf), at that time was in alliance with Original Man, a partnership with humanity, a partnership designed by Gichi-Manidoo Himself. 

Original Man along with Ma'iingan were called on by Gichi-Manidoo (the Creator) for the express purpose of naming all things on earth, to go about and give names to all living things.  In this journey they became very close to each other.  In their closeness they realized they were brothers to all Creation. 

They would eventually have to part, but their fates would always be linked.

The Creator said after all was named; "You are now to separate your paths.  You must go different ways.  But, what shall happen to one of you will happen to the other.  Each of you will be feared, respected and misunderstood by the people that will join you on this Earth."  So said the Creator.

(Rampant and senseless slaughter of bison had the then-desirable effect of greatly reducing both ma'iinganag (wolves) and American Indians.  In 1926, the last wild wolf was killed in the US, with the exception of a small population in northern Minnesota. The gray wolf had been “extirpated”—a euphemism for trapped, poisoned, shot, gassed, or any other method of killing you can think of.  The general feeling was that the only good wolf was a dead one.)  (Sound familiar General Philip Henry Sheridan?)

It’s real spotty what I remember about the ceremony.  I quizzed Barb and Barry and Linda during a visit at their place in June.  This led me to wonder why I didn’t remember.  As I thought about it, some of the feelings came back from that day and I remembered something Larry once said about ceremony. 

Larry said that ceremony marks a change in life.  Moving from child to adult is an easy example.  Tribal people and most of our ancestors held a ceremony when a boy or girl became a man or a woman somewhere around the age of 12 or so.  At the beginning of the ceremony one is a child, and at the end an adult with all the responsibilities and privileges of an adult.  That transition period during which the change occurs, is kind of a limbo, neither child nor adult for a time.  There is heavy emotion going on so memory fails and it’s hard to describe.

Larry explained that the one who names has a dream or a vision or a name comes in meditation while thinking about the candidate.  Larry said my name came to him while relaxing and looking at the sky right here at the Wellness Lodge, or Obaashiing University at Ponemah. 

“And it didn’t come easy or right away,” said Larry.  “So, for a moment I thought to myself, maybe we should name him frog with sunglasses”.  (I had on shades and I’ve carried the nickname Makakii (frog) for nearly two decades)  Larry often punctuated his teachings with humor.

Larry explained that one is named not for what you’ve done but for who you are.  “Bemidji turned their backs on us, but we also turned our backs on them,” Larry said.  “Michael has acted as a kind of bridge.  He is the bridge that connects us with his Ojibwemowin signage in Bemidji.  He built a bridge.  It is important the language project.”

I was told that he cited several other ways that I have acted as a bridge between the two communities, Indian and White, and that it was quite complimentary.  Those there present told me that I was crying while Larry was speaking of how he came to the name.

Larry then speaks the name he has given me.  He speaks the name Biidaanakwad, and then translates it into English as Gathering Cloud.  I asked a couple times how to pronounce the name.  Later he writes it down for me so I have the spelling correct. 

Larry’s niece Vickie and wife Violet are asked to join me, Vickey to my left, Violet to my right.  They each grab an arm as if to hold me up.  Perhaps they were.  First to the east, I say my name “Biidaanakwad,” then all in attendance repeat the name in unison, “Biidaanakwad.”  Violet and Vickie then point me to the south, to the west and finally the north, announcing to each of the four directions as was done in the east, “Biidaanakwad.”

"One uses their Spirit name when praying,” concluded Larry.  “When you name something and claim it as yours, then it belongs to you, and it becomes real to you.”

The ceremony over, it was time to feast on the foods we brought.  A huge crockpot full of wild rice hot dish was nearly eaten.  The leftovers we gave to Rose, which seemed to be greatly appreciated.  The meal is shared in celebration of the newly named.  All lasted about an hour.  We headed home about 4:45.

On the way home but still on the Reservation, a huge bear ambled across the road west to east.  Then, as we passed near the spot we saw the eagle coming up, we saw five eagles perched in a small clump of bare trees, looking down upon us, again from the west.

Sometimes I wonder about the name.  Does it symbolize something?  Does the name have a meaning or responsibility?  If so I wonder what it is exactly.  I know if these kinds of things make sense, then it deserves respect.

Epilogue

Coincidences?

Larry once said, “You got to think about what you're thinking about.”  I found myself thinking about what I thought were interesting occurrences in the 24-hour period starting the evening before and the arrival at home on the day of.

Some seem silly like Barry and Barb…both beginning with BAR (two Bars and a Lar-ry) and the two Ikwewag (women) who held me up as I faced the four directions.  Both of their names begin with Vi, Violet and Vickey, which seems unlikely to me.  How many women's name begin with V at all?

Signs?

The day was Tuesday July 23, 2013.  It was the eve of Aabita-niibino-giizis (July or Mid-summer Moon), the day of the full moon.   The moon was moving from Capricorn to Aquarius.  (My astrologic moon is on the cusp of Capricorn/Aquarius)  On this day the Sun moved from Cancer to Leo.   

On the way up to Ponemah Barbara and I saw Migizi (Bald Eagle) and Waagosh (Fox) on the road to Obaashiing just after crossing the line.  On the way back to Bemijigamaag we saw Makwa (Bear) and five Migiziwag (Bald Eagles) high above us in a small forest of bare trees.  Barb says there was a Scarlet Tanager among us much of the day too.  She says they are often hidden.  One would be maybe normal for me, so many critters seems unusual.

Biidaanakwad Indizhinikaaz = Gathering Cloud is my name.  Aanakwad means cloud, and (the benefactive) biidaw means bring (it) in my dictionary.  (Benefaction - an act intending or showing kindness and good will, benevolence, benignity, kindness – a kind act) biidaanakwad vii clouds approach.

I found this amusing going over my notes.  I wrote at the time to a friend or two, “I'm going to write about the experience mostly for myself, but will share with family and friends who'd get it.  Might take a week.”

Perhaps I should have written, “When the time is right, I will write on it.”  It’s been two years.  

From Larry Wednesday, July 24, 2013 (after sending Larry some photos of the day before)

“Boozhoo Biidaanakwad.  I couldn't open the pictures my computer says too large and too many bytes, hope you got to rest last night.

Me I slept late,

Chi-Ma’iingan