1. Ojibwe Dream Catcher Appropriation
2. Ojibwe Dream Catcher Origin

In some Native American and First Nations cultures, a dreamcatcher or dream catcher (Ojibwe: asabikeshiinh, the inanimate form of the word for 'spider')^[1] is a handmade willow hoop, on which is woven a net or web. The dreamcatcher may also include sacred items such as certain feathers or beads. Traditionally they are often hung over a cradle as protection.^[2] It originates in Anishinaabe culture as the 'spider web charm' (Anishinaabe: asubakacin 'net-like', White Earth Band; bwaajige ngwaagan 'dream snare', Curve Lake Band^[3]), a hoop with woven string or sinew meant to replicate a spider's web, used as a protective charm for infants.^[2]

In some Native American and First Nations cultures, a dreamcatcher or dream catcher (Ojibwe: asabikeshiinh, the inanimate form of the word for 'spider') is a handmade willow hoop, on which is woven a net or web. The dreamcatcher may also include sacred items such as certain feathers or beads.

Dreamcatchers were adopted in the Pan-Indian Movement of the 1960s and 1970s and gained popularity as a widely marketed 'Native crafts items' in the 1980s. ^[4]

• Origin of the Dream Catcher 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.
• The physical objects of Ojibwe culture that perhaps most permanently recorded and represented their dreams, visions, representations of dream names, and mythical figures was the rock art. As Vastokas and Vastoukas (1973:44-45) have pointed out, based on their analysis of Henry R. Schoolcraft’s descriptions, (1851-1857), there were actually.
• 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.
• 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.

Ojibwe origin[edit]

Ethnographer Frances Densmore in 1929 recorded an Ojibwe legend according to which the 'spiderwebs' protective charms originate with Spider Woman, known as Asibikaashi; who takes care of the children and the people on the land. As the Ojibwe Nation spread to the corners of North America it became difficult for Asibikaashi to reach all the children.^[2] So the mothers and grandmothers weave webs for the children, using willow hoops and sinew, or cordage made from plants. The purpose of these charms is apotropaic and not explicitly connected with dreams:

Even infants were provided with protective charms. Examples of these are the 'spiderwebs' hung on the hoop of a cradle board. In old times this netting was made of nettle fiber. Two spider webs were usually hung on the hoop, and it was said that they 'caught any harm that might be in the air as a spider's web catches and holds whatever comes in contact with it.'^[2]

Basil Johnston, an elder from Neyaashiinigmiing, in his Ojibway Heritage (1976) gives the story of Spider (Ojibwe: asabikeshiinh, 'little net maker') as a trickster figure catching Snake in his web.^{[5][clarification needed]}

Modern uses[edit]

While Dreamcatchers continue to be used in a traditional manner in their communities and cultures of origin, a derivative form of 'dreamcatchers' were also adopted into the Pan-Indian Movement of the 1960s and 1970s as a symbol of unity among the various Native American cultures, or a general symbol of identification with Native American or First Nations cultures.^[4]

The name 'dream catcher' was published in mainstream, non-Native media in the 1970s^[6] and became widely known as a 'Native crafts item' by the 1980s,^[7]by the early 1990s 'one of the most popular and marketable' ones.^[8]

In the course of becoming popular outside the Ojibwe Nation during the Pan-Native movement in the '60s, various types of 'dreamcatchers', many of which bear little resemblance to traditional styles, and that incorporate materials that would not be traditionally used, are now made, exhibited, and sold by New age groups and individuals. Some Native Americans have come to see these 'dreamcatchers' as over-commercialized, like 'sort of the Indian equivalent of a tacky plastic Jesus hanging in your truck,' while others find it a loving tradition or symbol of native unity. ^[4]

A mounted and framed dreamcatcher is being used as a shared symbol of hope and healing by the Little Thunderbirds Drum and Dance Troupe from the Red Lake Indian Reservation in Minnesota. In recognition of the shared trauma and loss experienced, both at their school during the Red Lake shootings, and by other students who have survived similar school shootings, they have traveled to other schools to meet with students, share songs and stories, and gift them with the dreamcatcher. The dreamcatcher has now been passed from Red Lake to students at Columbine CO, to Sandy Hook CT, to Marysville WA, to Townville SC, to Parkland FL.^[9][10][11]

Ojibwe Dream Catcher Appropriation

See also[edit]

References[edit]

1. ^'Free English-Ojibwe dictionary and translator - FREELANG'. www.freelang.net.
2. ^ ^abcdDensmore, Frances (1929, 1979) Chippewa Customs. Minn. Hist. Soc. Press; pg. 113.
3. ^Jim Great Elk Waters, View from the Medicine Lodge (2002), p. 111.
4. ^ ^abc'During the pan-Indian movement in the 60's and 70's, Ojibway dreamcatchers started to get popular in other Native American tribes, even those in disparate places like the Cherokee, Lakota, and Navajo.' 'Native American Dream catchers', Native-Languages
5. ^John Borrows, 'Foreword' to Françoise Dussart, Sylvie Poirier, Entangled Territorialities: Negotiating Indigenous Lands in australia and Canada, University of Toronto Press, 2017.
6. ^'a hoop laced to resemble a cobweb is one of Andrea Petersen's prize possessions. It is a 'dream catcher'—hung over a Chippewa Indian infant's cradle to keep bad dreams from passing through. 'I hope I can help my students become dream catchers,' she says of the 16 children in her class. In a two-room log cabin elementary school on a Chippewa reservation in Grand Portage' The Ladies' Home Journal 94 (1977), p. 14.
7. ^'Audrey Speich will be showing Indian Beading, Birch Bark Work, and Quill Work. She will also demonstrate the making of Dream Catchers and Medicine Bags.' The Society Newsletter (1985), p. 31.
8. ^Terry Lusty (2001). 'Where did the Ojibwe dream catcher come from? Windspeaker - AMMSA'. www.ammsa.com. Sweetgrass; volume 8, issue 4: The Aboriginal Multi-Media Society. p. 19.CS1 maint: location (link)
9. ^Marysville School District receives dreamcatcher given to Columbine survivors By Brandi N. Montreuil, Tulalip News. Posted on November 7, 2014
10. ^'Showing Newtown they're not alone - CNN Video' – via edition.cnn.com.
11. ^Dreamcatcher for school shooting survivors (paywall)

External links[edit]

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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.'

Ojibwe Dream Catcher Origin

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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