Aboriginal Dream Catcher
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One could say a dreamcatcher is a spiritual tool that embodies Native American history. Briefly, a dreamcatcher begins as willow sticks bent into a rough circular shape. Often the circular willow frame is covered with leather straps and treated to remain soft and supple. Native arts and crafts. Handmade & authentic art, gifts and fashion - Beads & craft supplies. Worldwide shipping. Supporting indigenous artists since 1994. Dream catchers come with a teaching that is shared as part of the oral tradition of the Anishinaabe people and carried by many nations who have come to know and honour the story of the dream catcher. Appreciating versus Appropriating Indigenous Culture. Traditionally, a dream catcher is hung over the bed to protect sleeping people, especially children, from nightmare. In Canadian aboriginal culture, dream catcher is designed to capture bad dreams in the web, and allow good dreams through. The dream catcher is most commonly associated with Native American culture. Originating from the Ojibwe people, who lived primarily in the northern USA and Canada, the dream catcher shares a story that bends the the seams between dreams and reality. Nowadays often seen in souvenir and gift shops or hanging off a bedroom wall, these handcrafted trinkets typically consist of a round, woven net.
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Page 19
Ten years ago one of the most popular and marketable Native crafts items was the dream catcher.
It is still popular, as evidenced by a Jan. 29-31 workshop at the Alberta Aboriginal Head Start conference in Edmonton. It was run by Bev Longboat, the executive director at the Niwasa (Little Ones) Head Start Program at Six Nations Reserve near Brantford, Ont., and by Alice Noah, originally from Walpole Island, Ont., but now living in Fort McMurray.
As the legend goes, according to Longboat, 'there was a very special woman who was responsible for the children. Her name was Spider Woman, a name likely given as was customary in Indian tradition.
'Her job,' said Longboat, 'was to web these dream catchers and hang them above a baby's cradle board while the infant was sleeping. As its popularity increased, however, it proved too much for Spider Woman to take on because she could not travel from one location to another and try to look after all of the children.
'So, at that time, she passed the webbing (technique) down to the aunties, grandmothers and the mothers, to look after the webbing for the children and the young.'
The dream catchers were made of willow.
'The little opening at the centre of the web allowed the good dreams to pass through and filter down through the feather(s) hanging from the dream catcher, and into the dreaming minds of the children. It was another stage of life that a child went through,' explained Longboat.
In constructing the dream catcher, she continued, 'significant was the number of points where the sinew was wrapped around the willow.
'In the original story,' she stated, 'there were eight points for her eight legs. Still others used seven points for the seven grandfathers or the seven prophecies. Some used five for the five sky shapes, some have used 13 as signifying the moons and some used 28 for the lunar months.'
As for the shape of the original dream catcher, 'it was made in a circle ? a representation of the sun that travels across the earth.'
But, it's not uncommon to find them in a tear shape.
'The traditional dream catcher,' she added, 'was between three-and-a-half and five inches in diameter. Any larger, it loses its significance, its traditional value or you could say, the power of the dream catcher itself.'
Over time, things about the dream catcher have changed. Things were added to it.
Noah mentions the significance of the three beads that were woven into a dream catcher. 'The three beads stand for our three fires ? the Potowotami, Ottawa and Chippewa Nations. So, when I do crafts, I put three of them on my work.'
While the number of feathers attached to a dream catcher may vary, some crafts people only use one to symbolize knowledge or wisdom.
'It's entirely up to you on how many you add on,' said Longboat. 'Just about everything you put on there has a significance, depending on the person doing the webbing.'
But before picking any willow(s), one should make a tobacco or cloth offering to the spirit world.
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Today dream catchers are made by Native American artists from many Nations; a great deal of people are under the impression that the Lakota/Dakota/Nakota (called Sioux by others) originated the dreamcatcher... There are many Native American stories and legends about spiders and webs, but the Ojibwe (called Chippewa by others) originated the dream catcher. A look at the long tradition of storytelling, oral histories, passed down parent to child, generation after generation, clears up any confusion about the origin of dream catchers.
Frances Densmore conducted an extensive study of material culture of the Ojibwe/Chippewa living in Minnesota, Wisconsin and Ontario, Canada in the early 1900's and the information is presented in the book, Chippewa Customs, published by Minnesota Historical Society Press (St. Paul) in 1979. Densmore describes that articles representing spider webs were usually hung from the hoop of a child's cradle board, and it was said that 'they catch and hold everything evil as a spider's web catches and holds everything that comes into contact with it'. These 'dream catchers' were wooden hoops with a 3 1/2 in. diameter, filled with a web made of nettle-stalk cord that was dyed red with bloodroot and wild plum inner bark. It is interesting to note that the 'weave' of the dream catcher photographed in Densmore's work is different from that usually done today. By the early 1900's, dark red yarn had been substituted for plant fiber in constructing the web by the Ojibwe. Densmore also mentions a similar netted-hoop made by the Pawnee to represent the Spider-Woman, a spirit who controlled the buffalo.
The Ojibwe, whose traditional homeland is around the Great Lakes region, have ancient stories about the dreamcatcher, how it 'came to be', why it is used, and how it should be made. A while back there was quite a discussion about the origin of the dream catcher on the soc.culture.native Newsgroups and on the Native-L Listserver.
| Contemporary dreamcatcher with traditional Chippewa weave, made by my friend Michael O'Neill (Red Lake Band of Chippewa) and his wife (Fond-du-lac band of Chippewa). 'My wife and I had went out one evening and gathered up some red willow... the willow is wrapped with one continuous piece of yarn including the web... it takes about an hour to make....I use a deep red yarn... like bloodroot'. |
from Lyn Dearborn
In response to a question about the FIRST origin of Dream Catchers,
Nov. 1, 1995 to the Native-l Listserver.
Long ago in the ancient world of the Ojibwe Nation, the Clans were all located in one general area of that place known as Turtle Island. This is the way that the old Ojibwe storytellers say how Asibikaashi (Spider Woman) helped Wanabozhoo bring giizis (sun) back to the people. To this day, Asibikaashi will build her special lodge before dawn. If you are awake at dawn, as you should be, look for her lodge and you will see this miracle of how she captured the sunrise as the light sparkles on the dew which is gathered there.
Asibikaasi took care of her children, the people of the land, and she continues to do so to this day. When the Ojibwe Nation dispersed to the four corners of North America, to fill a prophecy, Asibikaashi had a difficult time making her journey to all those cradle boards, so the mothers, sisters, & Nokomis (grandmothers) took up the practice of weaving the magical webs for the new babies using willow hoops and sinew or cordage made from plants. It is in the shape of a circle to represent how giizis travels each day across the sky. The dream catcher will filter out all the bad bawedjigewin (dreams) & allow only good thoughts to enter into our minds when we are just abinooji. You will see a small hole in the center of each dream catcher where those good bawadjige may come through. With the first rays of sunlight, the bad dreams would perish.
When we see little asibikaashi, we should not fear her, but instead respect and protect her. In honor of their origin, the number of points where the web connected to the hoop numbered 8 for Spider Woman's eight legs or 7 for the Seven Prophecies.
in a cradle board [Densmore 1979]. |
It was traditional to put a feather in the center of the dream catcher; it means breath, or air. It is essential for life. A baby watching the air playing with the feather on her cradleboard was entertained while also being given a lesson on the importance of good air. This lesson comes forward in the way that the feather of the owl is kept for wisdom (a woman's feather) & the eagle feather is kept for courage (a man's feather). This is not to say that the use of each is restricted by gender, but that to use the feather each is aware of the gender properties she/he is invoking. (Indian people, in general, are very specific about gender roles and identity.) The use of gem stones, as we do in the ones we make for sale, is not something that was done by the old ones. Government laws have forbidden the sale of feathers from our sacred birds, so using four gem stones, to represent the four directions, and the stones used by western nations were substituted by us. The woven dream catchers of adults do not use feathers.
Dream catchers made of willow and sinew are for children, and they are not meant to last. Eventually the willow dries out and the tension of the sinew collapses the dream catcher. That's supposed to happen. It belies the temporary-ness of youth. Adults should use dream catchers of woven fiber which is made up to reflect their adult 'dreams.' It is also customary in many parts of Canada and the Northeastern U.S. to have the dream catchers be a tear-drop/snow shoe shape.
The above story is a combination of information gathered by Lyn Dearborn, from California, and Mary Ritchie, of the Northern Woodlands, with assistance from Canadian elders. Miigwetch!
Thanks also to Theresa and Aandek for the Ojibwe terms & translations for dream catchers on Rob's Ojibwe Bulletin Board!
from a July 26, 1995 submission to the soc.culture.native Newsgroup
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| Text and Graphics © 1994 - Tara Prindle unless otherwise cited. |