Mount Pisgah, Garden Creek Site, North Carolina

Doodem of the Anishinaabe and the Mount Pisgah

Sculpture and Figurine Comparison
Clan Symbols of the Guale, Yuchi, Cherokee, and
Creek
Vincent Barrows

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Contents
Tradition...............................................................................................................................4

Etymology .............................................................................................................................4

Pedagogy ...............................................................................................................................4

Clan totems ..........................................................................................................................5

Bimaawidaasi group ...........................................................................................................5

Giishkizhigwan group........................................................................................................ 26

Nooke group ...................................................................................................................... 40

Baswenaazhi group ........................................................................................................... 52

Bemaangik group .............................................................................................................. 60

Metaphors ......................................................................................................................... 71

Social order ........................................................................................................................ 84

Kinship................................................................................................................................ 84

Notable ................................................................................................................................ 94

White crane ....................................................................................................................... 94

Loon .................................................................................................................................. 94

Bear ................................................................................................................................... 95

Eagle .................................................................................................................................. 95

References .......................................................................................................................... 96

Further reading ................................................................................................................. 96

External links .................................................................................................................... 97

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Hypothesis:

The mount pisgah relics garden creek mound are clan totems authentically aligning with
the Doodemag of the Anishinaabe.

Test: if there are examples of each of the clan symbols in the mount Pisgah figurines,
then this will provide evidence for supporting the hypothesis for authentic

Method: Copy paste the Wikipedia article on the doodemag and compare the Mount
Pisgah. The green highlighted animals correlate to the totems.

Results

Bear 98
bird/ duck 43
wolf 14
bison 10
turtle 10
aquatic animal 6
squirrel 2
Jaguar/lynx 2
Spider/ daddy longlegs 1
snake 1
capybara 1
white rhino 2
alligator 1
monkey/ ape 1
camel (two humped bactrian) 1
thunderbird 2
human riding animal (horse?) 4
human smoking pipe 9
human hands 2
human feet 4
humans seated 50
humans kneeling 28
humans standing 22
human shaking hands 4
humans holding hands around outer edge of
bowl 1
human couple figurines 4

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The Anishinaabe, like most Algonquian-speaking groups in North America, base their
system of kinship on clans or totems. The Ojibwe word for clan (doodem) was borrowed
into English as totem. The clans, based mainly on animals, were instrumental in
traditional occupations, intertribal relations, and marriages. Today, the clan remains an
important part of Anishinaabe identity. Each clan is forbidden from harming its
representation animal by any means, as it is a bad omen to do so.

Tradition
The Anishinaabe peoples are divided into a number of doodeman, or clans,
(singular: doodem) named mainly for animal totems (or doodem, as an Ojibwe
person would say this word in English).[1] In Anishinaabemowin, ode' means
heart. Doodem or clan literally would translate as 'the expression of, or having to do with
one's heart'; in other words doodem refers to the extended family. According to written /
oral tradition, the Anishinaabeg spanned the North Eastern Woodlands of Turtle Island
(North America). The origins of the Clans where giving to the Getay-Anishinawbeg after
the cleansing of the Earth by water. As the memory of people had been wiped clean.
Anishinaabe Toodaims: is the social fabric context for politics, kinship, and identity of
the Anishinawbeg peoples.

The men established "a framework of social organization to give them strength and
order"[2] in which each totem represents a core branch of knowledge and responsibility
essential to society. Today, seven general totems compose this framework. The crane
and the loon are the leadership, responsible for over-seeing and leading the people.
The fish are the scholars and mediators and are responsible for solving disputes
between the crane and the loon. The bear are both police and medicine gatherers. The
martens are hunters but also warriors as well. The moose are mediators and exemplify
peace. Clans are both a means of acquiring and retaining knowledge for the
Anishinawbeg. Knowledge gained through experience and interactions with the natural
world and other clan members is passed down and built upon through generations.[3]

Traditionally, each band had a highly democratic independent council consisting of

leaders of the communities' Families / clans or odoodeman, with the group often
identified by the principal doodem. In meeting others, the traditional greeting among the
Ojibwe peoples is "What is your doodem?" ("Aaniin odoodemaayan?") in order to
establish a social conduct between the two meeting parties as family. Marriage among
members of the same clan is forbidden.[3]

Etymology
The word odoodem is a dependent noun. When speaking of one own doodem, the
Anishinaabe would say nindoodem(-ag) ('my clan(s)'), gidoodem(-ag) ('your clan(s)') for
addressees and odoodeman ('his/her clan(s)') for others. [4]

Pedagogy

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The clan system is an integral part of acquiring and retaining knowledge for the
Anishinaabe. Each clan contributes a key element to the society and individual
members contribute to a clan’s knowledge through experience. During a clan member’s
lifetime, they are able to gain knowledge known by the clan; emphasis is placed on
personal experience, rather than a strict student-teacher relationship. Although
members learn through relationships with other clan members, it is the experience
gained as a result of these relationships that allows them to attain knowledge.
Throughout a clan member’s life, knowledge they gain that was previously unknown to
the clan is added to the clan’s collective knowledge.[5] This knowledge is then passed
down to future generations, contributing to the "flow of Nebwakawin (wisdom) that
passes from generation to generation".[6]

Despite pressure from the colonial society in Canada and the United States, much
Anishinaabe knowledge has survived and continues to be shared and built upon.
Alexander Wolfe's Earth Elder 18 Stories: The Pinayzitt Path, Dr. Dan Musqua's The
Seven Fires: Teachings of the Bear Clan, and Edward Benton-Banai's The Mishomis
Book: The Voice of the Ojibway are a few notable works of Anishinaabe literature.
These publications are important carriers of knowledge that pass from the ancestors to
future generations.[5]

Clan totems
There were at least twenty-one Ojibwe totems in all, recorded by William Whipple
Warren. Other recorders, such as John Tanner, list many fewer but with
different doodem types. For the Potawatomi, at least 15 different totems were recorded.
The clan types today are quite extensive, but usually only a handful of odoodeman are
found in each of the Anishinaabe communities. Like any other All Anishinawbeg
speaking peoples, the Anishinawbeg clan system served as a system of social weave
as well as a means of dividing labour. The clan groups or phratries are listed below,
listing each of the doodem clans or gentes within their group. The known Anishinawbeg
clans are listed below.

Bimaawidaasi group
The Bimaawidaasi group was charged with scouting, hunting and gathering.

• "Hooves" subdivision:
• Moozwaanowe ("little" moose-tail)
• Moozens or Moozoons or Moozonii (little moose)
• Mooz (moose)

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• Adik (caribou)— The Adik totem is common among the Ojibwa and
north of Lake Superior. A prominent family from this doodem from
the Grand Portage area relocated to La Pointe and produced the
chiefs Mamongazeda and Waubojeeg. Later members of this
branch became leaders at Sault Ste. Marie.
• Waawaashkeshi (deer)

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• Mishewe (elk)

• Omashkooz (stag)
• Eshkan (antler)

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• Mole

• Bizhiki (buffalo)

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12
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Rhino? (with single horn on face)

14
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•

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• "Little Paws" subdivision:

• Waabizheshi (Marten) This

pictographic 1849 petition shows an Ojibwa chief represented by
the Marten doodem.

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• Amik(waa) (beaver)
• Wazhashk (muskrat)

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• Gaag (porcupine)

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• Esiban (raccoon)
• Waabooz(oo) (rabbit)

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• Zhaangweshi (mink)

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• Waagoshiinh (fox)

• Zhigaag (skunk)

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 • Asanagoo (squirrel)

Giishkizhigwan group
The Giishkizhigwan group was charged with teaching and healing.

• Giigoonh or Namens (fish)

• Wawaazisii or Owaazisii (bullhead)

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 • Maanameg (catfish)
• Adikameg (whitefish)
• Namebin(aa) (sucker)
• Numaii or Maame (sturgeon)
• Ginoozhe (pike)
• Mikinaak (snapping turtle)

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• Mishiikenh (mud turtle)

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 • Miskwaadesi (painted turtle)
• Ginebig (snake)

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•

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 • Omazaandamo (black snake)
• Midewewe or Ozhiishiigwe (rattlesnake),[7] or Zhiishiigwaan (rattle)
• Omakakii (frog)

• Nigig (otter)

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Note: kneeling and touching altar and touching mount (as though eating)

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• Nibiinaabe (merman)

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• Ashaageshiinh (crab)

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Nooke group
The Nooke group was responsible for defense and healing. Though today the Bear Clan
has all merged into a single clan known as Nooke, at one time the Bear was the largest
— so large, in fact, that it was sub-divided into body parts such as the head
(Makoshtigwaan or 'bear-skull'), the ribs and the feet (Nookezid or 'tender-foot'), as well
as different types of bears such as the Waabishki-makwa or 'white black bear' and
the Mishimakwa or 'grizzly bear'.

• Makwa (bear)

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• Makoshtigwaan (bear skull)
• Nookezid (tender-foot)
• Makokon (bear's liver)

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• Miskwaa'aa (blood)
• Waabishki-makwa (white black bear)

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 Note- smell of fire

• Mishimakwa (grizzly bear)

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• Bizhiw (lynx)

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• Ma'iingan or Mawii'aa(wolf)

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Baswenaazhi group
The Baswenaazhi group were traditionally charged with outgoing International
communications. Because of this, often members of the Baswenaazhi group are said to
be the most vocal.

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• Binesi (thunderbird)

• Ajijaak (crane or "thunder")

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• Nesawaakwaad ("forked tree")

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• Ashagi (heron)
• Gekek (hawk)

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• Omigizi(we) (bald eagle)
• Mitigomizh (white oak)
• Wiigwaas (birch bark)
• Giniw (golden eagle)

• Bibiigiwizens (sparrowhawk)

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 • Makade-gekek(we) (black hawk)

Bemaangik group
The Bemaangik are charged with internal/domestic communications. They were often
charged with the community's own council fires and help facilitate dialogue on all
internal/domestic issues.

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• Bineshiinh (bird)

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• Aan'aawenh[9] (pintail) (Oj)
• Owewe (wild goose or "swan")

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• Bine (partridge or "turkey") or Aagask (grouse) (Oj, Po)

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• Nika (goose) (Ms, Oj)

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• Maang (loon) (Al, Oj, Od, Po)
• (Makade)Zhiishiib ((black) duck) (Oj)

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• Gayaashk (gull) (Oj, Od)
• Jiwiiskwiiskiwe (snipe) (Oj)

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• Omooshka'oozi (bittern) (Oj)

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• Zhedeg (pelican)

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 • Ogiishkimanisii (kingfisher) (Al, Oj)
• Aandeg (crow) (Po)
• Gaagaagishiinh (raven)
• Omiimii (pigeon) (Ms)
• Apishi-gaagaagi (magpie) (Ms)
Metaphors
On occasion, instead of referring to the totem by the actual being's name, a clan is
identified instead by a metaphor describing the characteristic of the clan's totem. The
metaphors that survive to today include:

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• Bimaawidaasi 'carrier' = Amik(we) 'beaver'

• Giishkizhigwan 'cut-tail' = Maanameg 'catfish'

• Nooke 'tender' = Makwa 'bear'
• Baswenaazhi 'echo-maker' = Ajijaak(we) 'crane'
• Bemaangik 'pass-by sounder' = Owewe 'wild goose'

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Yuchi and Guale Clan symbols doodems

- Bee

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- Horse/ Arrow

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Alligator

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Daddy Longlegs

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Paint Clan- Found 1915 at the site by George Heye

Book of Wild (1650AD) comparison with the Mount Pisgah disc, showing the
glyph for time or illuminating the firmament.

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League of Peace and Power comparison

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Pearl beads, burnt and later identified as shell beads from the garden creek
mound 1, the village of cofiticheque temple, el cu.

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Walam Olum (2000 BC) Glyph and Map connection, confirming the Wise-One, of
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 the Great Wolf Clan, this is how we were named (doodems), at the Village of
Cofiticheque.

Social order
Some national sub-divisions were simply referred to by their major clan component. An
example of this would be the Maandawe-doodem ('Fisher-clan') of
the Meshkwahkihaki peoples who live along the south shore of Lake Superior. More
inland than the Maandawe-doodem were the Waagosh-doodem ('Fox clan') of
the Meshkwahkihaki (Meskwaki). When the Maandawe were defeated in a major battle
between the Ojibwe and the Meshkwahkihaki peoples, the surviving Maandawe were
adopted as part of the Ojibwa nation, but instead as the Waabizheshi-doodem ('Marten
clan'). Among some of the Ojibwe people, the Waabizheshi clan is also used to denote
a form of adoption, i.e., a non-native father and Ojibwe mother. In other instances, for
example odoodem communities such as the Amikwaa, they were treated as fully
interdependent Nations of the Anishinaabeg Confederacy, or given a designation to
represent their primary function in the social order, as with
the Manoominikeshiinyag ('Ricing-rails') or the Waawaashkeshi-ininiwag ('Deer[-clan]
Men').

Some doodem indicate non-Ojibwe origins. Other than Waabizheshi, these include
the Ogiishkimanisii-doodem (Kingfisher Clan) and Ma'iingan-doodem (Wolf Clan)
for Dakota and Migizi-doodem (Eagle Clan) for Americans. There are
other odoodem considered rare today among the Ojibwa because the odoodem have
migrated into other tribes, such as the Nibiinaabe-doodem (Merman Clan), which shows
up as the Water-spirits Clan of the Winnebagoes.

Kinship
The Ojibwa understanding of kinship is complex, taking into account not only the
immediate family but also the extended family. It is considered a modified Bifurcate
merging (Iroquois) kinship system. Consequently, the Ojibwa would speak not only of
one's grandfather (nimishoomis) and grandmother (nookomis), father (noos) and mother
(ningashi), or son (ningozis) and daughter (nindaanis), but also would speak of elder
brother (nisayenh), younger sibling (nishiimenh), cross-uncle (nizhishenh), parallel-aunt
(ninooshenh), male sibling of same gender (niikaanis), female sibling of same gender
(niidigikoonh) and sibling of opposite gender (nindawemaa), and cross-cousin of the
opposite gender (niinimoshenh), to name only a few.

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Otter hair style

Siblings generally share the same term with parallel-cousins as with any Bifurcate
merging kinship system due to being a member the same doodem, but the modified
system allows for a younger sibling to share the same kinship term with younger cross-
cousins (nishiimenh). In addition the complexity wanes as one goes away from the
speaker's immediate generation, with some degree of complexity retained with female
relatives (for example, ninooshenh is 'my mother's sister' or 'my father's sister-in-law'—
i.e., my parallel-aunt—but also 'my parent's female cross-cousin'). The Ojibwa
collectively call both the great-grandparents' and older generations and the great-
grandchildren's and younger generations aanikoobijigan. This sign of kinship/clans
speaks of the very nature of the Anishinaabe's entire philosophy/lifestyle, that is of
interconnectedness and balance between all living generations and all generations of
the past and of the future.

In addition to the Anishinaabeg doodem, clans of other tribes are considered related to
the Anishinaabe clans if they have the same designation. Consequently, for example, a
union between an Anishinaabe Bear Clan member with a Cherokee Bear Clan member
would be considered illegal — even incestuous — by many traditional community
groups.

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Mastodon?

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Mayan Dwarf Effigy? Little People?

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Spatulate – trowel- masons?

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Notable
White crane

The white crane clan were the traditional hereditary chiefs of the Ojibwe at Sault Ste.
Marie and Madeline Island, and were some of the more powerful chiefs encountered by
the first French explorers of Lake Superior. Members of the crane clan include:

• Tagwagane – an important chief at Madeline Island in the early 19th century

• Ikwesewe – the wife of Michel Cadotte and the namesake of Madeline Island
Loon

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Closely associated with the crane clan, members of the loon clan became important
chiefs on Lake Superior's south shore during the fur trade period. Members of the loon
clan include:

• Chief Buffalo – a famous chief of Madeline Island

• Walter Bresette – a Red Cliff Ojibwe activist

Bear

Always the most numerous of the Anishinaabeg, members of the bear clan were
traditionally the warriors and police (Ogichidaa), as well as the healers. Many members
of the clan continue in these roles today. The bear clan provided most of those who
participated in the Bad River Train Blockade. In fiction, the police officers in the novels
of Louise Erdrich come from the bear clan.

Eagle

Now one of the most common clans, the eagle totem was once of the smaller clans.
However, the number of eagle totem members grew when new members whose
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paternal ancestors were Americans were assigned to this totem. Since the first
sustained contact by the Anishinaabe with the United States was through government
officials, the symbol of the American eagle was taken for a clan marker. Members of the
Eagle clan include:

• William Whipple Warren – a 19th-century Ojibwe historian

• Nahnebahwequa – Mississauga Ojibway missionary and spokeswoman
• Kahkewaquonaby – Mississauga Ojibway Methodist missionary and
spokesman
• Anton Treuer – Leech Lake Band Ojibwe historian and language activist
References
1. WiLLMoTT, C. (2016). Anishinaabe Doodem Pictographs: narrative inscriptions
and identities. Together We Survive: Ethnographic Intuitions, Friendships, and
Conversations.
2. Acoose Miskwonigeesikokwe, J. (2011). "Minjimendaamowinon" anishinaabe
reading and righting all our relations in written English
3. Davis, Lanier. (2024) The Blue Fire.
4. Piggott, Michelle, M. “The Place Called Joara” A Native History of the Upper
Catawba River Valley. (2024) A disseratation
5. Davis, Lanier. The True Origin of the Cherokee and the Pre-History of the
Cherokee Country
6. North American Sun Kings, Keepers of the Flame (1992) Joseph Mahan.
7. Flocken, G. H. (2013). An analysis of traditional ojibwe civil chief leadership
8. Ojibwe People's Dictionary https://ojibwe.lib.umn.edu/main-entry/doodem-
nad Archived January 7, 2021, at the Wayback Machine
9. Chartrand, R. (2012). Anishinaabe pedagogy. Canadian Journal of Native
Education.
10. Acoose Miskwonigeesikokwe, J. (2011). "Minjimendaamowinon" anishinaabe
reading and righting all our relations in written english
11. Older maps list the Ozhiishiigwe as either "Achiligoue" or "Chiligoue"
12. Clark, Patricia Roberts (October 21, 2009). Tribal Names of the Americas:
Spelling Variants and Alternative Forms, Cross-Referenced. McFarland.
p. 10. ISBN 978-0-7864-5169-2.
13. Also Ahahweh, A-auh-wauh, Aauhwauh,[8] Aa'aawenh or Aa'aawe.

Further reading
• Benton-Banai, Edward. (1979) The Mishoomis Book.
• Hilger, M. Inez. (1951) Chippewa Child Life and Its Cultural Background.
• Johnson, Basil. (1990) Ojibway Heritage.
• Mooney and Thomas. (1910) Handbook of American Indians North of Mexico.
• Tanner, John. (1830) A narrative of the captivity and adventures of John
Tanner, (U.S. interpreter at the Saut de Ste. Marie,) during thirty years

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 residence among the Indians in the interior of North America, ed. Edwin
James.
• Warren, William W. (1851) History of the Ojibway People.
External links
• Nindoodemag: The Significance of Algonquian Kinship Networks in the
Eastern Great Lakes Region, 1600–1701
• Aboriginal totem signatures, the Great Peace of Montreal, 1701
• DEEDS / NATIONS — Directory of First Nations Individuals in South-Western
Ontario 1750 - 1850 by Greg Curnoe, showing some treaty-signatory doodem
• Introduction to Kinship Terms Archived January 26, 2021, at the Wayback
Machine by Dr. J. Rand Valentine.

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