Holiday Words

Here are some Anishinabemowin words to share with friends and family this holiday season!

Bkwezhigaansag – cookies

Shkapjiganan – Presents

Miigwech, gii-shamiyin – Thanks for feeding me.

Citwaa kiwezii -  St. Nicholas

Aazhenii – angel

Bangii -  little bit

Minowendowat mshkiikii – love medicine

Shkodekaaning -  Fireplace

Nangoohns – star

Zhooshkjiwa-daabaan – sled

Tataaganan – bells

Mijikaawanak – gloves/mitts

Miishtoonaagan – beard

Maawnjidwin – celebration

Mzise – turkey

Wiishksaa gookoosh wiiyaas – ham

Goonini                                   snowman

Niibaanimaa – mtigoons       Christmas tree

Kokomidaasan                       stockings

Enagamjik                               carolers

Mkomiibiisaa                         hail

Waawaashkeshins                  reindeer

Wiikwepchigan                      gift wrap

Segaachganan                         ornaments

Bogwajaaniniins                    elf

Wiigwaasminan                      cherry

Daminowaagan                      doll

Naamegamig                          church

Chitwaa Niksan                      Santa Claus

‘Twas the Night Before Ojibwe Christmas

From: pas de deux (pas_de_deux@sympatico.ca)

Newsgroups: soc.culture.baltics

Date: 2002-12-26 13:16:28 PST

‘Twas the Night Before Ojibwe Christmas

 By Tara Prindle

‘Twas the night before Niibaa-anamaíegiizhigad, when all through the wiigiwaam

Not an awakaan was stirring, not even a waawaabiganoojiinh;

The moccasins were hung by the smoke hole with care,

In hopes that Miigiwe Miskwaa Gichi Inini soon would be there;

The abinoojiinhyag were nestled all snug in their nibaaganan,

While visions of ziinzibaakwad danced in their nishttigwaan;

And nimaama in her moshwens, and I in my makadewindibe,

Had just settled down for a long biiboon zhiibaangwashi,

When outside the wiigiwaam there arose such a clatter,

I sprang from the nibaagan to see what was the matter.

Away to the waasechigan I flew like inaabiwin,

Tore open the shutters and threw up the gibiigaíiganiigin.

The dibik-giizis on the breast of onaaband

Gave a shine like duct tape to objects zazagaamagad,

When, what to my wondering nishkiizhigoon should appear,

But a miniature toboggan, and eight tiny waawaaskeshi,

With a little old driver, so lively and wajepii,

I knew in a moment it must be Miigiwe Miskwaa Gichi Inini.

More rapid than migiziwag his coursers they came,

And he whistled, and biibaagi, and izhi-wiinde by name;

“Now, Bimibatoo! now, Niimi! now, Babaamishimo and Moozhikwe!

On, Anang! on Zaagi! on, Animikii and Wawaasese!

To the top of the porch! to the top of the wiigiwaam!

Now Bimibide! Ipide! Ombibidemagad!”

As dry leaves that before the wiindigoo fly,

When they meet with BIA, mount to the sky,

So up to the apakwaan the coursers they flew,

With the tobaggon full of toys, and Miigiwe Miskwaa Gichi Inini too.

And then, in a twinkling, I heard on the apakwaan

The prancing and pawing of each little inzid.

As I drew in my iniji, and was turning around,

Down the chimney Miigiwe Miskwaa Gichi Inini came with a bound.

He was dressed all in gipagawe, from his head to his foot,

And his clothes were all tarnished with bingwiand and soot;

A bundle of toys he mangiwane on his back,

And he looked like a adaawewinini just opening his pack.

His ishkiinzigoon — how they twinkled! his inowan how merry!

His miskwanowan were like roses, his nose like a choke-cherry!

His droll little indoon was drawn up like a bow,

And the beard of his chin was as white as gichimookamaan;

The stump of a opwaagan he held tight in his wiibidaakaajiganan,

And the smoke it encircled his head like a miskwaanzigan;

He was full up on frybread with little round belly,

That shook, when he laughed like a wiigwaasinaagan of jelly.

He was chubby and wiinin, a right jolly old elf,

And I giimoodaapi when I saw him, in spite of myself;

A wink of his ishkiinzigoon and a twist of his mangindibe,

Soon gave me to know I had nothing to gotaaji;

He ojibwemo not a word, but went straight to his work,

And filled all the moccasins; then turned with a jerk,

And laying his ibinaakwaanininj aside of his nose,

And wewebikweni, up the smoke hole he rose;

He sprang to his toboggan, to his waawaaskeshi gave a whistle,

And away they all onjinizhimo like the down of a thistle.

But I heard him biibaagi, ere he drove out of sight,

“Happy Niibaa-anamaíegiizhigad to all, and to all baamaapii.”

Poems for Fall

November

by Alice Cary

 

The leaves are fading and falling;

The winds are rough and wild;

The birds have ceased their calling–

But let me tell you, my child,

 

Though day by day, as it closes,

Doth darker and colder grow,

The roots of the bright red roses

Will keep alive in the snow.

 

And when the winter is over,

The boughs will get new leaves,

The quail come back to the clover,

And the swallow back to the eaves.

 

The robin will wear on his bosom

A vest that is bright and new,

And the loveliest wayside blossom

Will shine with the sun and dew.

 

The leaves today are whirling;

The brooks are all dry and dumb–

But let me tell you, my darling,

The spring will be sure to come.

 

There must be rough, cold weather,

And winds and rains so wild;

Not all good things together

Come to us here, my child.

 

So, when some dear joy loses

Its beauteous summer glow,

Think how the roots of the roses

Are kept alive in the snow.

 

Dagwaagi ( Fall)

by Andrea Smith

 

Days are getting shorter

Autumn has arrived

Green foliage is on the border

Winter winds and frost have thrived

As the Autumn days subside

A new season will arise

Growth, harmony, and harvest will follow through

Into this season of anew

Spirit Feast

Come join the Ziibiwing Center at the Spirit Feast this Friday, November 6 from 6pm – 8pm. The Spirit Feast is an Anishinabe ceremony that honors our ancestors and the loved ones that have gone on before us. It is also considered a healing ceremony for those of us who are still grieving. This is a time to share the special food, photos, and stories of the one(s) who have touched our lives. As we draw close to Veteran’s Day, the Spirit Feast is also a time to remember our relatives who have fallen in foreign lands and may still remain there. A sacred fire will be lit for miijim (food) and semaa (tobacco) offerings.

People of all ages are welcome to partake in this gathering. We ask that all women wear long skirts. Please bring your feast bundles.

 The Spirit Feast is free and open to the public.

What’s your clan name?

­Let’s Learn About the Clan System

        Long ago, before the Anishinabek were placed on Mother Earth, the Creator told all of the animals that humans were coming and they would not be able to provide for themselves. The animals agreed that they would take care of the humans and show them how to live in harmony with all Creation. The animals said, “We will sacrifice ourselves as food so they won’t starve. We will offer our skins to them so that they will be warm. We will teach them what medicines and ceremonies to use to heal themselves.”

            It was just as the animals had said when the Anishinabek arrived. The animals kept their word and provided the people with all they needed to survive. The Anishinabek were very thankful for the animals and their generosity. The animals were teachers and the Anishinabek watched closely. Our ancestors saw that each animal species had an important role to play and that together the animals achieved an incredible balance between each other. Through these observations, the Anishinabek organized their communities based on the relationships they saw between the animals around them. This social structure is our clan system.

            Anishinabek family groups were assigned the roles and responsibilities of a particular animal that lived in their region – usually a fish, bird, or animal. This then became their clan and how their family was identified. The clan name of the father would be passed on to the Anishinabek child. This practice today is similar to the use of last names. Anishinabek communities also established a balance of power and specialization of skills and responsibilities with the clan system. Later on this week on the ZCKids blog (zckids.wordpress.com) we will post a coloring page of some of the common Anishinabek clans.

 Learning Your Clan

        Colonization brought about severe disruptions to our clan systems. Today there are many Anishinabek who do not know their clan. By researching family, church, treaty, band, or school records sometimes this information can be revealed. Also, one can offer tobacco to a spiritual person, who has the ability to seek the information needed to find out what clan one belongs to.

 Clan Customs

      Each clan has their own teachings, but some customs are universal. People of your clan are considered to be your brother, sister, uncle, or aunt. When you meet someone of your clan who is younger than you, they are to be considered one of your nieces or nephews. It is one’s responsibility to look after the relatives of your clan. When someone who is a member of your clan visits your community, you are to make sure they are taken care of. When you do these things you bring honor to your clan and yourself. Today more people are learning about their clans and their ascribed responsibilities in ceremonies and within the community. Clan membership is an important part of our Anishinabek identity along with our spirit name. To learn the teachings, colors, songs, and dances about your particular clan, we suggest that you consult with an elder from your community.

 

Celebrate & Honor the Eagle

Celebrate & Honor the Eagle

October 23, 2009

Ziibiwing is celebrating and honoring the Eagle tonight at the Eagle Feather Feast. The feast is free and open to the public and will be held at the Ziibiwing Center from 6 – 8pm. 

Did you know?

• The Eagle Feather Cleansing, Honoring, and Feast are educational programs created specifically for the purpose of preserving and promoting cultural awareness within the Saginaw Chippewa Tribal Membership.
• The Eagle Feather Cleansing, Honoring, and Feast is made available to the general public without discrimination.
• There are an estimated 500 eagle feathers in the Ziibiwing Center permanent collection
• The Ziibiwing Center began cleansing and honoring the eagle feathers in the permanent collection yearly since 2002.
• The Anishinabe Ogitchidaw Veterans and Warriors Society have assisted with the Eagle feather cleansing and honoring since 2002.
• The cleansing, honoring, and feast were held in conjunction with a day of remembrance for Pearl Harbor.
• Eagle Clan Men and Women direct the cleansing of the eagle feathers.
• Most North American Indian people hold the eagle, and its’ feathers, in very high regard. The eagle flys higher and sees clearer than any other bird. In the Anishinabe Creation Story, the eagle was a messenger between the Anishinabe people and the Creator.
• The eagle is a symbol of the Ogitchedaw, truth, power, and freedom. The early U.S. government listened to the teachings about the eagle from many American Indian tribes. They incorporated eagle symbology into the Presidential Seal, currency, and many branches of the government and Armed Forces.
• When one holds the eagle feather, one must speak the truth and others must listen with respect. We honor the feather of the eagle, with great care, showing it respect, honesty, and truth, at all times.
• To be given an eagle feather is the highest honor that can be bestowed on an individual. North American Indian people are the only race of humankind that can carry and use eagle feathers for ceremonial purposes.

The Story of Manoomin (Wild Rice)

What is Manoomin?

     The Anishinabek were given Seven Prophecies, the first of which instructed the Anishinabek to leave their home on the Northeast Coast of North America and follow the direction of the setting sun. The First Prophecy says that the Anishinabek would find their new home “where food grows on the water.” When our ancestors came to the Great Lakes region they found manoomin (wild rice) growing on inland lakes. Manoomin was the food that grows on water and has ever since been very sacred to our people. It became one of our most important food sources because it could be stored for a very long time and it had a very high nutritional value.

The story of Nanaboozhoo and how he was introduced to manoomin-  

…One evening Nanaboozhoo returned from hunting, but he had no game…As he came towards his fire, there was a duck sitting on the edge of his kettle of boiling water. After the duck flew away, Nanaboozhoo looked into the kettle and found wild rice floating upon the water, but he did not know what it was. He ate his supper from the kettle, and it was the best soup he had ever tasted. Later, he followed in the direction the duck had taken, and came to a lake full of manoomin: wild rice. He saw all kinds of ducks and geese and mud hens, and all the other water birds eating the grain. After that, when Nanaboozhoo did not kill a deer, he knew where to find food to eat….

   Manoomin is the word used for wild rice in Anishinabemowin, or the Ojibwe language. The -min part of the word means seed or berry. The first part of the word is a contraction of Manido, spirit-giver of this traditionally important and sacred food grain. Manoomin gave its name to the moon (month) of harvest, typically the end of September early October.

    Several American Indian cultures consider wild rice to be a sacred component in their culture. The rice is harvested with a canoe: one person knocks rice into the canoe with a two small poles (called “knockers” or flails) while the other paddles slowly or uses a push pole. This harvest is an important cultural event- a celebration and thanks for the fruits of the harvest very similar to the American Thanksgiving.

 Did you know?

 Manoomin has more overall nutrition than any other food once available to the native diet.

 Gluten free and low in fat, manoomin is also a good source of minerals.

 Traditional methods used by the Ojibwe people to harvest manoomin are still used today.

 The feast of wild rice is similar to Thanksgiving.

 

 

 

 LaDuke, Winona. “The Wild Rice Moon.”
    Whole Earth.com. Winter 1999.
   http://wholeearth.com/issue/2099/article/174/the.wild.rice.moon(September 30, 2009).

Autumn Equinox

Hey kids!

Have you noticed that the weather is getting colder, the leaves are starting to change color, and it’s getting dark earlier in the evening? What is happening?

The seasons are changing from summer to fall but it’s also called an equinox.

What’s an equinox?

An equinox occurs twice a year, when the Sun crosses the equator and the day and nights are of approximately equal length. The name “equinox” is derived from the Latin aequus (equal) and nox (night). The Sun with the tilt of the Earth’s axis, is vertically above a point on the Equator creating equal day and night.

Enter into a new season and join the Ziibiwing Center for the Autumn Equinox Anishinabemowin Immersion Cultural Teaching & Feast on September 22, 2009 from 6pm – 8pm.

Let’s celebrate the bounty that Mother Earth has provided for all living things. Songs will be sung in the beautiful Anishinabe language by special guests, Helen Roy and Tatiana Howard (a Lil Language Warriors Club attendee).

The Autumn Equinox is free and open to the public. We ask that women wear long skirts as it is a feast tradition. All ages are welcome and the feast will be provided.

Hope to see you there!

Help name the ZC Kids Club mascot!

Hey Kids!

Want to help the Ziibiwing Center’s Kids Club name their mascot? Go to the “Let’s Play” page to cast your vote or make up your own name. Vote soon- we will announce his new name in a few weeks. Thanks for your help!

“Be a Butterfly for a Day”

Come watch the Monarch Butterfly spring to life and fly before your eyes!

On Saturday, Sept. 12 from 1pm – 5pm the Ziibiwing Center will celebrate the Monarch Butterfly.

Did you know?

The King of Butterflies, or “Monarch”, is one of the best known butterflies in North America and is thought of as the most beautiful of all butterflies. In many cultures the butterfly represents life, death, rebirth, as well as hope and happiness.

The Monarch Butterfly goes through four life cycles; starting as an egg, then larvae ( caterpillar), then pupa (chrysalis), and finally an adult butterfly. The Monarch also migrates every year to warmer climates, such as Florida and Mexico.

Come to the Ziibiwing Center and be a butterfly for a day! At the Monarch Butterfly Celebration you will be able to learn about these beautiful creatures through storytelling, butterfly activities, dancing and adopting and releasing a Monarch Butterfly. Fancy Shawl Dance presentations, or “Butterfly Dances”, will take place at 1pm and 3pm in the Ziibiwing Center Lobby. The dancers wear brightly colored and beaded shawls while moving and spinning gracefully as the butterfly would.

Bring your parents and get your face painted, so everyone can be a butterfly for the day!

This event is free and open to the public.

We hope to see you there!