Seven fires prophecy

Seven fires prophecy is a prophecy originally taught among the practitioners of Midewiwin. The prophecy marks phases, or epochs, in the life of the people on Turtle Island (North America). The Seven fires of the prophecy represent key spiritual teachings for North America, and suggest that the different colors and traditions of the human beings can come together on a basis of respect. Originally, the prophecy and the Ojibwa migration story were closely linked. However, the last half the prophecy appears to apply to all peoples in contact with the Anishinaabeg. Consequently with the growth of the pan-Indian movement in the 1960s and the 1970s, concepts of the Seven fires prophecy merged with other similar prophetical teaching found among Indigenous peoples of North America forming a unified environmental, political, and socio-economic voice towards Canada and the United States.

Currently, William Commanda, an Algonquin elder and former chief of the Kitigàn-zìbì Anishinàbeg First Nation, is the wampum belt keeper for the seven fires prophecy. [http://books.google.ca/books?id=jGqmyBnzphYC&pg=PA85&lpg=PA85&dq=commanda+wampum+seven+fires&source=web&ots=0OgO4JZ20U&sig=SvMZgKAK7BpHaGsu3gjGe69J7g8&hl=en]

Seven fires

Originally, the prophecies were given by eight prophets in seven different time periods. According to oral tradition, all Algonquian nations located in the Wabanaki heard the first prophet. The remaining seven prophets appeared before and were recorded by the Anishinaabeg. A prophecy of each of these seven periods were then called a "fire". The teachings of the Seven fires prophecy also state that when the world has been befouled and the waters turned bitter by disrespect, human beings will have two options to chose from, materialism or spirituality. If they chose spirituality, they will survive, but if they chose materialism, it will be the end of it.

First

In heeding this prophecy, the Anishinaabe peoples, after receiving guarantees of the safety of their "Fathers" (the Abenaki peoples) and their "allied brothers" (Mi'kmaq) of having the Anishinaabeg move inland, away from the Atlantic coast, mass migration of the Anishinaabeg took place, proceeding to the "First Stopping Place" known as "Mooniyaang", known today as Montreal, Quebec. There, the Nation found a "turtle-shaped island" marked by "miigis" (cowrie) shells.

The Nation grew to a large number and spread up both Ottawa River and the St. Lawrence River. The second of the "turtle-shaped island" marked by "miigis" shells was at Niagara falls.

Second

The oral traditions of the members of Council of Three Fires say that the realization of the Second fire came about the "Third Stopping Place" located somewhere near what now is Detroit, Michigan. The Anishinaabeg had divided between those who went up Ottawa River and those that went up the St. Lawrence River. After leaving the area about Niagara Falls, this group proceeded to the "Round Lake" (Lake St. Clair) and found the third "turtle-shaped island" marked by "miigis" shells. They continued westward until arriving along the southern shores of Lake Michigan but by this time, the evidence of the "miigis" shells were lost, and the southern Anishinaabeg became "lost" both physically in their journey as well as spiritually in their journey. The southern group of Anishinaabeg disintergrated into what today are the Ojibwa, Odawa and the Potawatomi. The northern group along the Ottawa River divided into Algonquin, Nipissing and the Mississaugas, but they maintained cohesion that was not maintained by the southern group.

Eventually, a Potawatomi boy had a dream and pointed the southern group back towards and past the "Round Lake." The southern group rejoined not as a single Anishinaabe peoplehood but rather as a unified alliance called Council of Three Fires. Travelling east and north, and then west, the Council crossed a series of small islands known as "the stepping stones" until they arrived onto Manitoulin island, described as the "Fourth Stopping Place" of the "turtle-shaped island" marked by "miigis" shell. There on the island, the Council met up with the Mississaugas, who then spiritually fully re-aligned the formerly lost southern group with the northern group who were never lost. The Odawa facilitated the "healing" and the island became synonymous as the "Odawa's Island" in the Anishinaabe language.

Third

From the cultural center on Manitoulin Island, the Ojibwe moved to the area about Sault Ste. Marie, where there was the next "turtle-shaped island" marked by "miigis" shell. "Baawating" or the "The Rapids" of the Saint Marys River became the "Fifth Stopping Place" of the Ojibwe. From this spot, the Ojibwe and the rapids became synonymous with each other, with the Ojibwe known by the Dakota peoples as "Iyo-hahantonwan" ("cascading-waterfalls people") and later by the French as "Saulteurs" ("cascaders") and Saulteaux ("cascades"). From here, the Ojibwe moved west, dividing into two groups, each travelling along the shores of Lake Superior, searching for the "land where food grows upon the waters."

Fourth

The Fourth fire prophecy was delivered by a pair of prophets. The first prophets said,

The other prophet said,

While at the "Fifth Stopping Place", the light-skinned people in big wooden boats, known as the French arrived. Consequently the French were called "Wemitigoozhii" ("wooden-boat people"). Though the French Crown was interested in colonialism, as far as the Anishinaabeg were concerned, the French appeared only interested in commerce and trade through merchantilism. Together with the French, the Anishinaabeg formed trade alliances, which not only extended French colonial powers into the heart of North America, but strengthened the political and military might of the Anishinaabeg.

After the French came the "Zhaaganaash" ("Off-shore ones") of Great Britain. But out of the "Zhaaganaash" came the "Gichi-mookomaan" ("Big-knives")—the Virginians (i.e. Americans).

Fifth

Sixth

Seventh

The Seventh Prophet that came to the people long ago was said to be different from the other prophets. This prophet was describes as "young and had a strange light in his eyes" and said:cquote|"In the time of the Seventh Fire New People will emerge. They will retrace their steps to find what was left by the trail. Their steps will take them to the Elders who they will ask to guide them on their journey. But many of the Elders will have fallen asleep. They will awaken to this new time with nothing to offer. Some of the Elders will be silent because no one will ask anything of them. The New People will have to be careful in how they approach the Elders. The task of the New People will not be easy."

"If the New People will remain strong in their quest the Water Drum of the Midewiwin Lodge will again sound its voice. There will be a rebirth of the Anishinabe Nation and a rekindling of old flames. The Sacred Fire will again be lit."

"It is this time that the light skinned race will be given a choice between two roads. If they choose the right road, then the Seventh Fire will light the Eighth and final Fire, an eternal fire of peace, love brotherhood and sisterhood. If the light skinned race makes the wrong choice of the roads, then the destruction which they brought with them in coming to this country will come back at them and cause much suffering and death to all the Earth's people."|17px|17px

Eighth fire

The Eighth Fire is a term arising from the teachings of the Seven fires prophecy. The teaching suggests that if enough people—of all colors and faiths—turn from materialism and instead choose a path of respect, wisdom and spirituality, environmental and social catastrophe can be avoided, and an era of spiritual illumination will unfold.

Notes

References

* Benton-Banai, Edward. "The Mishomis Book - The Voice of the Ojibway". (St. Paul: Red School House publishers, 1988).
* Buffalohead, Roger and Priscilla Buffalohead. "Against the Tide of American History: The Story of Mille Lacs Anishinabe". Minnesota Chippewa Tribe (Cass Lake, MN: 1985).
* Warren, William W. (1851). "History of the Ojibway People."
* McFadden, Steven. (2005). "Legend of the Rainbow Warriors". Harlem Writers Guild Press. (p.85.)

External links

* http://www.oneprayer.org/Seven_Fires_Prophecy.html
* http://www.wabanaki.com/seven_fires_prophecy.htm
* http://www.wovoca.com/prophecy-anishinabe-seven-fires-reconciliation.htm
* http://www.8thfire.net
* http://the8thfire.org/
* http://www.circleofallnations.com/
* http://www.think-aboutit.com/native/seven_fires_prophecies_of_the_an.htm