Aayaash (also spelled Iyash, Ayashe, and other ways): An epic hero who defeats many monsters and changes the form of humans and animals to make life better. In some Ojibwe tales, Aayaash is also said to be responsible for the World Fire in which the earth was destroyed and reborn.
Animikii or Binesi (also spelled Animiki, Nimkii, Bnesi, Bineshi, and other ways) is a thunderbird, a giant mythological bird common to the northern and western tribes. Thunder is caused by the beating of their immense wings. Although thunderbirds are very powerful beings, they rarely bother humans, and were treated with reverence by Ojibwe people. Animikii, which means “thunderer,” is pronounced uh-nih-mih-kee, and Binesi, which means “great bird,” is pronounced bih-nay-sih.
Aniwye (also known as Mishi-zhigaag) was a giant man-eating skunk monster that killed people with his poisonous spray. After his defeat this monster became the origin of ordinary skunks.
Bagwajiwinini (or Puk-Wudjies): are mythological little people of the forests. Their name means “wild man” and is pronounced similar to bug-wuh-jih-wih-nih-nee or buh-gwuh-jih-nih-nee, depending on dialect. (In some communities these creatures are called Apa’iins or Pai’iins instead, which literally means “little person.”) In most Ojibwe stories, Pukwudjininees are portrayed as mischievious but generally good-natured beings.
Biboon (also known as Beboonikae or Winter-Maker) is the spirit of the North Wind, who brings winter to the land. His name is pronounced bih-boon or bih-bone, depending on dialect.
Chakabesh was a folk hero of Cree and Northern Ojibwa mythology, sometimes referred to as the Man in the Moon. His name is pronounced similar to chuh-kah-baish.
He is usually depicted as a dwarf. In some Ojibway stories Chakabesh acts in a rash or foolish way, especially tending to ignore the good advice of his older sister, but he is brave and good-hearted and never stays in trouble for long.
Gichi Manidoo (also spelled Gitchi Manitou and other ways) means “Great Spirit” in the Ojibwe language, and is the Ojibwe name for the Creator (God.) Gichi-Manidoo is a divine spirit with no human form or attributes (including gender) and is never personified in Ojibwe legends. The name is pronounced similar to gih-chee muh-nih-doh or gih-chee muh-nih-doo, depending on dialect.
Gichi-Ojiig (Great Fisher) is an animal-spirit hero who slew monsters, set the seasons in motion, and is represented as the “Big Dipper” constellation of stars.
Jiibayaabooz, according to some Ojibwe legends Jiibayaabooz was Manabozho’s brother, who was killed by evil water spirits and became the ruler of the land of the dead. His name is pronounced similar to jee-bee-ah-booze.
Mandaamin (also spelled Mondawmin, Mondamin, and other ways.) is the spirit of the corn. Unlike in most Algonquian tribes, Ojibway myths portray the corn spirit as male. His name is pronounced mun-dah-min and literally means “Corn.”
Memegwesi (also spelled Memengwesi) are small riverbank-dwelling water spirits. They are also generally benign creatures, but sometimes blow canoes astray or steal things when they are not shown proper respect.
Michabo (also spelled Michabou, Mishabooz, and other ways): This is actually just another name referring to Wenabozho– it is a French corruption of the Ojibwe word Mishaabooz, which means “Great Hare.”
Wenabozho is associated with rabbits in Algonquin and Ojibwe mythology, which is why he is sometimes called by this title.
The Ojibwe name is pronounced mih-shah-bose or mih-shah-boos; the French name is pronounced mih-shah-bo or mih-shah-boo; and the English name is usually pronounced mih-chah-bo.
Misiginebig (also known as Mishi-Ginebig or Kichikinebik) is an underwater horned serpent, common to the legends of most Algonquian tribes. Its name literally means Great Serpent, and it is said to lurk in lakes and eat humans.
Nibiinaabe is another race of water-spirits. These are shaped like mermaids, with human torsos and fish tails.
Nokomis (also spelled Nookomis): Waynaboozhoo’s wise old grandmother, who raised him. Her name just means “grandmother” in the Ojibway language, and is pronounced noh-koh-miss or noo-koh-miss, depending on dialect.
Underwater Panther (Ojibwe name Mishibizhiw): is a powerful mythological creature something like a cross between a cougar and a dragon. It is a dangerous monster who lives in deep water and causes men and women to drown.
Waagoshii-Mindimooye (Fox Old Woman) is a minor animal spirit, a wise elder who appears sometimes in the form of a fox, other times in the form of an old lady. Waagoshii-Mindimooye plays an important role in the epic of Aayaash, where she adopts the hero as her grandson and gives him advice and items of power to use in his quest.
Wenabozho (also spelled Waynaboozhoo, Nanabozho, Nanabushu, Nanabush, Manabozho, Minabozho, and several other ways.) Wenabozho is the benevolent culture hero of the Anishinaabe tribes (sometimes referred to as a “transformer” by folklorists.)
His name is spelled so many different ways partially because the Anishinabe languages were originally unwritten (so English speakers just spelled it however it sounded to them at the time), and partially because the Ojibway and Algonquin languages are spoken across a huge geographical range in both Canada and the US, and the name sounds different in different dialects.
The correct pronounciation here in Minnesota is similar to way-nuh-boo-zhoo, but in other places in the Anishinabe world it is pronounced nay-nuh-boo-zhoo, nain-boo-zhoo, nain-bozh, nay-nuh-boash, or mah-nah-boo-zhoo.
Wenabozho shares some similarities with other Algonquian heroes such as the Wabanaki Glooskap, Blackfoot Napi, and Cree Wesakechak, and many of the same stories are told in different Algonquian tribes with only the identity of the protagonist differing.
Windigo (also spelled Wiindigoo): An evil man-eating spirit. Windigos play the roles of monsters and bogeymen in some Chippewa legends; in others, Chippewa people who commit sins (especially selfishness, gluttony, or cannibalism) are turned into Windigos as punishment. It is pronounced ween-dih-goh or ween-dih-goo in the Chippewa language, depending on dialect.
Origin of the Midewiwin
Famous Ojibwe / Chippewa
AUTHOR: Ojibway Oral Story Long ago, when human twins were born to Spirit Woman, she relied on the animals to help her take care of them. All the animals loved the first human babies and did everything they could do…
Views: 2246 Ojibwe Oral Story One day two fishermen were paddling home along the shore when a violent wind came up and blew them far out to sea. At last they reached the opposite shore. There they found the footprints of…
Views: 1970 Ojibwe Legend Long ago there was only summer. The days were always warm and sunny. Winter and snow were unknown. For the young it was a time of happiness. They played all the time. Animals played with animals. Fish…
, the Daughters, You are the keepers of the water. I am Nibi… water.. the sacred source, the blood of Aki, Mother Earth, the force filling dry seeds to great bursting. I am the wombs cradle. I purify.
Boosoo (Hello). My son, wolves were referred to as the guardian of our spirits. Wolves are free spirits even though their packs are very organized. A lone wolf is rarely found in the wild. Wolves are social creatures like you…
Seven prophets came to the Anishinabe. They came at a time when the people were living a full and peaceful life on the North Eastern coast of North America. These prophets left the people with seven predictions of what the…
One day when the earth was new, Nanabozho looked out the window of his house beside the wide waterfall and realized that all of the flowers in his meadow were exactly the same off-white color. How boring! He decided to make a change, so he gathered up his paints and his paintbrushes and went out to the meadow.
Once there was a spirit-boy named Winabojo who taught the Ojibwa how to live in the natural world. One day Winabojo went searching for feathers for his arrows. He climbed to the highest cliff and discovered a nest of the Thunderbirds and saw their babies. Winabojo turned into a rabbit so the Thunderbirds would bring him to their nest for their babies to play with.
Listen to the dreamcatcher legend in this video.
The Ojibway moved from the Great Salt Lake in the east to their westward locations in the center of America. William Warren (1885) told about the migration by sharing a story that was told during a ceremony he attended. According to Warren, the spiritual leader held a Me-da-wa-me-gis, a small white shell, in his hand as he related the following:
While our forefathers were living on the great salt water toward the rising sun, the great Megis (Sea Shell) showed itself above the surface of the great water, and the rays of the sun for some long periods were reflected from its glossy back. It gave warmth and light to the An-ish-in-aub-ag (red race).