MI’KMAQ SPIRITUAL SYMBOLS

1. MI’KMAQ SPIRITUAL SYMBOLS

2. Some Aspects of Mi’kmaq Spirituality • Feathers • Sacred Pipe • Sweet Grass • Drums • Death and Mourning • Medicine Pouch • Smudging

3. Feathers • Feathers are very sacred to the native people • The Eagle feather is especially sacred • the eagle is the only creature that is said to have touched the face of God • Because of this the eagle is highly respected and honoured • The highest honour that can be bestowed on anyone is the presentation of the eagle feather. • Presented to someone who has given themselves unselfishly in order to benefit the community. • Often used in talking circles

4. Sacred Pipe • Often referred to as the “peace pipe” • One of the most powerful and sacred objects • By using the pipe, one may communicate with the spirits and make needs known, asking for the things one needs in • life. • The pipe is broken into two pieces, symbolizing a man and a woman. When the two pieces are joined, symbolizing unity it becomes a sacred part of the ceremony. • Tobacco used although not grown in the Maritimes • Instead, a plant called “Indian Tobacco” (lobelia inflata) was used along with alder, red willow bark and bear berry leaves

5. Sacred Pipe • Used in Sweat Lodge Ceremonies • Ceremonies teach the native people to have dignity and pride in being Mi’kmaq. • It should also be made very clear that true followers of the Mi'kmaq spiritual ways NEVER smoke so-called 'recreational drugs' in the pipe. While some nations were given such drugs as part of their sacred medicines (for example, the use of peyote in the southwest) the Mi'kmaq were not given these medicines, and so for these to be used is an insult both to the Creator, who gave what was needed and to the nations for whom these medicines are truly sacred.

6. Sweet Grass • A sacred herb which has the property to bring the positive energies of love. • Often found in moist or boggy soil where long grass grows well • Gathering is done mainly in June and July • A sweet grass ceremony is a cleansing and purification healing process in and of itself. • Sweet grass ceremony or often referred to as smudging, serves as the opening process for prayer circles, gatherings as well as higher ceremonies • Sweet grass is considered to be the hair of Mother Earth

7. Sweet Grass • When the sweet grass is burned, a sacred place is created for the spirits to listen and provide energies of love. • Once the sacred circle has been established the participating people are energetically cleansed as well. • The smoke gets rid of evil spirits and invites positive energies to enter. • Some believe that burning sweet grass carries the prayers to the Great Spirit in its smoke.

8. Sweet Grass • Each person is to fan the sweet grass smoke • First to your heart • Then your mind • Third to the body • And last – return to the heart • The prayer • ‘Creator, please cleanse me of my negativity and fill me with the positive energies of love, so that, as I am healed so may I work for the healing of our Mother Earth.’

9. Drums • Represents the center of all life – the heart. • For centuries and centuries, Native people have held on to the belief that the heart and the drum share the same purpose and responsibility – providing life through its beat • Promotes a oneness concept between human and nature • We live the first nine months of our lives within our mothers and we listen to the heartbeat; it sets the pattern of existence. Drum making

10. DEATH AND MOURNING • The Mi’kmaq believe that a dying person should not be alone = all family members are encouraged to be with the dying person during their final hours. • A candle is lit in the room to signify the light which was given at birth, and to help the person find the path to the Spirit World. • Each family member must seek peace with the dying person so he or she can go to the Spirit World completely at peace.

11. DEATH AND MOURNING • When the time of death is close, the Elders will tell everyone not to cry until the person has passed to the Spirit World. • Easier passage if tears are not shed. • After the person has died, everyone is encouraged to cry freely, because once the tears are gone, people will have an easier time coping with the death.

12. Smudging • Clipping of sage are burned • Rub your hands in the smoke and gather the smoke and bring it to your body – rub it on yourself on any area that needs spiritual healing. • It drives out the bad spirits and feelings, and cleanses the area for prayer.

13. MEDICINE POUCH Many traditional people Small pouch, generally worn around the neck, which contains medicines and tiny objects that will provide personal protection to the wearer. Contents of such pouches are totally unique to the individual, and should be determined by a person who is knowledgeable in the ways of medicines. The pouch should remain with its owner at all times, but musts be concealed and others should not be allowed to touch it Protections offered by a properly prepared pouch can be powerful enough to kill

14. SPIRIT GUIDES • In the Native tradition, man communicated with the creator through interaction with nature • Many chose or were given symbolic ‘Power Animals’ whose strength or character reflected the human character traits of the individuals claiming power for that specific animal.

15. HOW DO YOU GET A SPIRIT GUIDE? • See handout

16. Popular Spirit Guides • There are many spirit Guides but he most popular are: • Bear (Muin) • Moose (Tiam) • perhaps a bird like the Eagle (Kitpu) • the Owl (Kokokwes). • The animal chosen tends to be one that the person would be closer to.

17. Sources • http://www.stemnet.nf.ca/bjeddore/sacred.htm • http://www.Indianheadfirstnations.150m.com/ceremonies.htm