Grass dance medallion
Haudenosaunee and Anishinaabe Knowledge Translation through Beadwork
Student in the Faculty of Education, York University
John Waaseyaabin Hupfield is Anishinaabe from Wasauksing First Nation. Hupfield spends his summers travelling to powwows across Turtle Island with his family and beadwork in tow.
"They say that the word for beading in Anishinaabemowin is manidoominens. The root of that word is manidoo (spirit), which makes so much sense to me now. As a grass dancer, beadworker, father, uncle, and educator I’m truly grateful for all the work those beads are doing for Anishinaabeg to story, learn, and nurture our spirits."
As a grass dancer, beadworker, father, uncle, and educator I’ve come to see a dynamic relationship between beading, stories, learning, and spirit. As I bead there are many stories that come to mind. I have memories of poking around in glass jars with needle and thread while listening to my Ojibway teacher – Mrs.King – speak the language. I remember the first beaded medallion I made when I was in my late teens. It was yellow, orange, and iridescent, shaped like giizis (grandfather sun). The second beaded medallion I made was black, red, and had shiny silver beads. I made that one in a youth drop-in program in downtown Toronto. I remember being told not to use the silver because the paint will chip off over time. I didn’t listen, and yep they were right, that medallion still hangs in my house – flakes of silver falling away over time, exposed grey plastic poking out from underneath. Beading has given me many teachings over the years, like maybe it’s wise to listen to the suggestion from the beading instructor? Nowadays I bead for my grass regalia, and my children’s outfits.
“Ryan Decaire reminded me how our languages, be they Haudenosaunee or Anishinaabemowin, can inform our daily practices. Whether we are putting seeds into the ground, or beading a medallion for regalia, the movement of picking up those small seeds/beads with clear intention and purpose is so important.”
“Ryan Decaire reminded me how our languages, be they Haudenosaunee or Anishinaabemowin, can inform our daily practices. Whether we are putting seeds into the ground, or beading a medallion for regalia, the movement of picking up those small seeds/beads with clear intention and purpose is so important.”
I’ve continued to learn from others, through relationships and time, through sharing stories about our respective beadwork, I’ve observed other dancers’ regalia on the powwow trail. My beading journey has been a deliberate and slow learning process that I have come to love. When folks see me beading, or comment on my beaded outfit at a powwow, they often say “wow you must have so much patience to make that.” I just awkwardly laugh and say thank you. I think patience is certainly a good attribute to have when beading, but it’s moreso the way that I feel when beading that enables me to keep at it.
On the surface level the process itself is rewarding, the incremental progressions over time, seeing a small area outlined or filled with a new colour, each is a small reward and journey unto itself. I also remember being taught at a young age that every bead we pick up is a prayer. At the time I didn’t understand what that Elder was trying to teach me, because I only knew prayer as what I had seen attending church with my mom and dad. Now I understand that beadwork is about intention, wanting good things in your life for yourself and those you love.
When I’m beading I imagine my daughters’ shawl flying in the breeze, beads sparkling in the light. I want them to feel good in that outfit. Putting on regalia, something you have made with your own hands, or that your family member made for you, helps us shine bright. I think that our ancestors knew that feeling very well, they knew dancing and beading were good for us Anishinaabe, good for our spirit.
Ryan Decaire reminded me how our languages, be they Haudenosaunee or Anishinaabemowin, can inform our daily practices. Whether we are putting seeds into the ground, or beading a medallion for regalia, the movement of picking up those small seeds/beads with clear intention and purpose is so important.
“Now I understand that beadwork is about intention, wanting good things in your life for yourself and those you love.”
I think Mrs. King would be grateful that I am still beading today. I think she’d be grateful I am still learning my language too. They say that the word for beading in Anishinaabemowin is manidoominens. The root of that word is manidoo (spirit), which makes so much sense to me now. As a grass dancer, beadworker, father, uncle, and educator I’m truly grateful for all the work those beads are doing for Anishinaabeg to story, learn, and nurture our spirits. Miigwech.
Kahsenniyohstha Lauren Williams (Kanyen’kehá:ka, Turtle Clan, Six Nations)
