The most common name for the last month of summer in Anishinaabewakiing is Manoominike-giizis. Manoomin is the precious grain favored by Anishinaabeg, harvested across the region, and mentioned in stories as the reason for migrating west. Some of the words in this song focus on the practice of harvesting manoomin out on the zaagi’iganing (lake) by knocking the rice into the canoe with arm-length bawa’iganaakoog (cedar poles) and then taking it to shore to parch and then winnow in nooshkaachinaaganan (shallow birch baskets). Manoomin is the rice itself. By adding “ike” the word becomes the act of gathering the rice. The song is also about bapakine (the grasshopper) who jumps onto the manoominashkoon (ripe stalks of grain) and onto the asemaa (sacred tobacco) offered in thanks to creation for the gift of manoomin.

Perhaps most importantly, the song with four stanzas, reminds of the way we are a bit like grasshopper, moving through the seasons of the year and the seasons of our life, hopefully with a bit of tobacco in our hands and a prayer in our hearts ready to offer thanks for all we have around us. Asemaa biinzod niniijiminaanan niwii-biindaakoozhaanaanig.

Students of Ojibwe will notice when bapakine jumps in different ways:

gwaashkwanin – the directive to one being to simply jump
gwaashkwanodan – the directive to one being to jump onto something inanimate
gwaashkwanodaw – the directive to one being to jump onto someone else or something classified as animate
gwaashkwanig – the directive to multiple beings to jump

And looking happens in different directions by paying attention to what is added before and after the base verb which means to look in a searching way. Some students might want to practice changing these phrases to say: I search for him or her, you search for it, we all search for them etc. . .

ni+nandawaabam+aanaanig
we (but not you) are looking for them

ni+nandawaabanda+amin
we (but not you) are looking for something

Students interested in science and philosophy might want to think about the way grasshoppers live only one year, or full set of seasons, leaving eggs in the earth to emerge and continue the cycle after they are gone. Like the grasshopper, many of us may not see beyond the seasons we are living in but how we live our lives now will impact those who come after us.

This song has an activity sheet highlighting some of the words used and the process of manoominike – gathering wild rice. Teachers, you can hand out the worksheet and the included QR code links to the answer sheet.

Sometimes learning only one verse, or one verse at a time, is helpful. You can listen to the full audio or each verse separately.

Full Song Audio: Manoominike-giizis 1

Verse 1 Only: August Song Part 1
1)
Gwaashkwanin bapakine.
Jump grasshopper.

Aniibiishing bapagone’an.
Make holes in the leaves.

Bawa’iganaakoog
Knockers

ninandawaabamaanaanig
we are looking for

azhigwa Manoominike-giizis.
already it is August.

August Song Part 2
2)
Gwaashkwanodan bapakine,
Jump on them grasshopper,

manoominashkoon zaagi’iganing
the rice stalks are in the lake.

Nooshkaachinaaganan
Winnowing baskets

ninandawaabandaamin
we are looking for

azhigwa Manoominike-giizis.
already it is August.

August Song Part 3
3)
Gwaashkwanodaw bapakine,
Jump on it grasshopper,

asemaa biinzod nininjiiminaanan.
the tobacco in our hands.

Jiigibiig besho manoomin
At the shore near the rice

niwii-biindaakoozhaanaanig
we will offer it

azhigwa Manoominike-giizis.
already it is August.

August Song Part 4
4)
Gwaashkwanig bapakineg
Jump grasshoppers

ge-waawanooyeg manoominikeyaang.
as you lay eggs we will harvest rice.

Giwii-maamawi-biziskendaamin
Together we will remember well

ezhi-naajimiijimeyang
the way we gathered food

gizhaanimak Manoominike-giizis.
in the warm heat of August.

Before, during and after July is prime berry time in many Ojibwe communities so the name of the month is often Miinigiizis (Blueberry Month) or Miinikewigiizis (Blueberry Picking Month).

But this is also the height of summer in Anishinaabewakiing so the month is also often called Aabita-niibino-giizis (Mid-summer Month) or even Baapaashikizige-giizis (Exploding Month) which you can take as the sound of fireworks, salutes of honor to Veterans, the celebration of sovereignty and democracy, the burst of berries in your mouth or all of this. Revitalization of language means the words become your own and you choose which layers of meaning to emphasize as you speak.

The song this month brings back a few words that might be less familiar but are still important: anjise (to change), minjimendan (to remember something), miinobidoon or miinobiizh (to straighten out something or someone) and miinobanji’o (to re-balance). We think these are good words for young people and old people to talk about together, so find someone from another generation and start a conversation!

Miinigiizis

Miinigiizis, miinigiizis noongom igo
Miinigiizis, miinigiizis niibinong

Nimiinikaaniw waabigwaning
I am the seed inside a flower
miijiyaan biidaasigewin
eating the sunshine
minikwadamaan gimewang.
drinking the rain.
Giwii-miinikaaniw ina gaye ?
Are you a seed too?

Miinigiizis, miinigiizis noongom igo
Miinigiizis, miinigiizis niibinong

Miinan atenoon noopiming
The blueberries are in the woods
ozhaawashkaandewan igo
they are green
mii dash aanjimiinaandeg.
turning purple.
Giwii-aanjisemin ina gaye?
Are we changing too?

Miinigiizis, miinigiizis noongom igo
Miinigiizis, miinigiizis niibinong

mishoomisag miinobidoonaawaan
the grandfathers are straightening
migiskaneyaabiin gaye
the fishing lines and
gichi-minjimendamowaad.
really remembering things.
Aaniin waa-minjimendamang baanimaa?
What will we remember later?

Miinigiizis, miinigiizis noongom igo
Miinigiizis, miinigiizis niibinong

Nookomisag omiinobizhaawaan
The grandmothers are straightening out
oniijaanisan ezhi-bimaadizinid
the children’s lives
gichi-zaagi’aawaad miinooj igo.
and loving them anyway.
Aabideg miinobani’ididaa.
We’ve got to keep one another in balance.

June Song

Ode’imini-giizis mewinzha

Strawberry moon long ago

gii-zaswewebinaanaawaan

is when they sowed

nindinawemaaganaanag.

our relatives.

—–

Ode’imini-giizis noongom

Strawberry moon today

baabiitooyaan oodenang

I wait in a community

noondamaan nindode’iwewin.

hearing my own heart beat.

—–

Ode’imini-giizis waabang

Strawberry moon tomorrow

wii-maawinzoyang maamawi

we will harvest together

mii miijiyang wiishkobi-miinan.

then eat the sweet berries.

—–

Ode’imini-giizis bawaajigen

Strawberry moon time dreaming

mii dash waabamidizoyan

to take a look at yourself

mashko-miigwaniwiyan.

you are a strong feather.

Ho way ho way hey yo
Ho way hey yo way hey yo
Ho way ho way hey yo

May Song

Zaagibagaa-giizis
It’s May
zaagitooyaan.
I love it.
Ziigwan akiing
Spring on earth
zaagitooyang.
we all love it.
Way hay ah hay oh

—–

Zaagibagaa-giizis
It’s May
zagimekaag.
mosquitos are plentiful.
Zaabaadiziwag
They are being a bother
zaabendamaan.
I’m ignoring it.
Way hay ah hay oh

—–

Zaagibagaa-giizis
May
zagibidoon
connects
zayaagiinsiwang
river outlets
zagaa’iganing.
to the lake.
Way hay ah hay oh

—–

Zaagibagaa-giizis
It’s May
zaagi’inan.
I love you.
Zaagakii noongom
The earth is sprouting now
zaagi’iyan.
you love me too.
Way hay ah hay oh

Onaabani-giizis is the word for the month of March because the verb onaabanad describes the crust of ice on the snow that is created by warm days and cold nights. These are the conditions needed for ininaatigoog (maple trees) to begin creating the sweet sap that is harvested in spring.

Ziigwan (spring) is also a time when we give thanks for the way the earth changes and the rains begin to pour. We can hear the connection between words for ziigwan (spring), ziiginige (to pour) and ziigibiisaag (pouring rain). Stories are often told about the Binesiwag (the Thunderbirds) who come at this time and announce a new year of growth and change.

When we give thanks we acknowledge what we have been given and we consider who or what we are thankful for: a being or a thing. Then we say miigwechiwi or miigwechiwendan, sometimes with “chi” in the front to really emphasize our feelings. Adding parts to the front and back of each form of thanks lets us know who is doing the thanking and who or how many are the focus of our thanks. You can find more about these verbs in our lessons. This month’s song offers several examples of being thankful for beings and things.

Gichimiigwechiwendaamin nagweyaabiin.
We all (gi in the front and aamin in the back) are chi (very) miigwechiwendan (thankful for something) nagweyaab+iin (more than one rainbow).

Gimiigwechiwi’aanaanig omagakiig.
We all (gi in the front and aanaanig in the back) are miigwechiwi (giving thanks to someone) omagakii+g (more than one frog).

We hope learning the song helps you remember some of the little ways our words change to make our thoughts clear and specific. We also hope it inspires you to go outside and find joy in the mud!

March Song

Onaabani-giizis
March

Onaabani-giizis
March

Gimiigwechiwi’aanaanig
We are thankful for them

Animikiig biidamoonangwaa
the Thunderbirds who bring to us

ziigibiisaag ziigwang!
pouring rain in Spring!

—–

Onaabani-giizis
March

Onaabani-giizis
March

Gichimiigwechiwendaamin
We are very thankful for

nagweyaabiin waabandamang
rainbows we see

ishpa’amoog ishpaag.
rising so high.

—–

Onaabani-giizis
March

Onaabani-giizis
March

Gimiigwechiwi’aanaanig
We are thankful for them

omagakiig nagamoonangwaa
the frogs who sing

aabawaasigewaad!
as they grow warmer!

—–

Onaabani-giizis
March

Onaabani-giizis
March

Gichimiigwechiwendaamin
We are very thankful for

maamawi odaminoyang
playing together

agwajing azhashking!
outside in the mud!

Here is a beautiful video by Rick Novitsky featuring scenes from Grand Portage Minnesota. Keep an eye out for this little bird “easter egg” in the video!

This song reflects the activities of the northern Anishinaabe communities near Gichigami (Lake Superior).

Unlike many other fish, namebinag (sucker fish) have a tendency to rise to the top of the lake during winter months which makes them easier to catch. It is said that they gift themselves to the Anishinaabe people after the coldest and hungriest time. The song imagines them lured by the wewebinaabaanan (fishing hooks at the end of a line).

Zhooshimaanan (snow snake sticks) are made any time of the year and used in winter when a low trench is made and players compete to see whose zhooshimaan can slide the farther and faster. Playing in the snow also reminds of us: zoogipomigad is the verb for snow falling from the sky while “goon” is an animate noun for the snow that has fallen to the ground.

Skating and playing hockey is also a part of the culture today. Children and adults can relate zhooshkwaade’e (skating) which sounds very much like the zhooshimaan used in the snow snake game. This little word part zhoo- is the way to talk about anything that slips and slides so it turns up in the word zhooshkoshindiyang (we all skate on a team with each other) and even the word zhoomiingweni (to smile) which is not in the song but might be used when everyone posted for the group picture the take after gabenaagewaad (they win)!

The last verse is a nod to the common American tradition of celebrating St. Valentine’s Day which has been a celebration of love since the 14th century. Many children still exchange cards and candy in school so adding Ojibwe language to the practice is a fun way to support revitalization. By speaking of zaagidiwin (love) in Ojibwe, we are reminded of the way this is a verb that represents relationships. It can even be a reminder to love, accept and celebrate yourself so that you can love and support others around you. For more phrases related to love, happiness and kindness visit the Valentines page.

February Song

Namebinikaa zaaga’iganing
There are lots of suckerfish in the lake

Namebini-giizisong
in February

owaabandaanaawaa
they see

niwewebanaaban dwaasing.
my fishing hooks sinking.

Goonikaa miziwe agidaakiing
There is lots of snow on the hills

Namebini-giizisong
in February

zhooshimaanikeyaan
I make snow snakes

goonensag bangishinowaad.
as the snowflakes are falling.

Gizhooshkwaade’emin mikwaming
We all go skating on the ice

Namebini-giizisong
in February

zhooshkoshindiyang
we skate on a team

apane gabenaageyang.
we always win.

Ninaagadawendaan zaagidiwin
I think about love

Namebini-giizisong
in February

ezhi-zaagi’idiyaang
the way we love each other

gaye ezhi-zaagi’idizoyaan.
and the way I love myself.

What you learn in this song:

The song for Gichi-manidoo-giizis (January) is a simple song with vocables between the verses and is intended to reflect the quiet, meditative time of year when we listen to old tales and reflect on our own stories of the past year. Looking up to the snowy mountain tops, down to the fragile and sometimes dangerous ice, and inward to the process of our own breathing, we find ways to change like a snowshoe hare, to survive another year and remain resilient and hopeful, dreaming in all directions of how we care for, and are cared for, by the life around us.

The primary language lesson is the way word parts that are not whole words alone, sometimes come together to describe the action unfolding around us:

• baapaagadaasin = baapaaga- (something appearing spotted or compacted), -aasin (connected to the wind)
• ishpaabikadinaa = ishpaa- (up high), aabik- (a geologic element, often metal), -adinaa (a hill or elevated land)
• daashkikwadinaa = daashkik- (cracked), -wadinaa (ice / something made hard by the wind)

However, it is important to remember not every word can easily be divided into parts that consistently have the same meaning and sometimes there is no easy equivalent in another language. For example, the word wezhibaabandam means “to have a beautiful dream” but does not contain two word parts meaning “beautiful” and “dream.” Instead, it is a word that calls to mind the act of seeing an illusion that has been created.

* Picture of Gichi-Onigamiminis (Grand Portage Island) surrounded by the icy winter waves of Gichi-gaaming (Lake Superior). Photo shared with permission by Rick Novitsky.

January Song

Baapaagadaasin
Snow is shaped by the wind

ishpaabikadinaang
on the mountain ridge

Gichi-manidoo-giizisong.
in January.

Hey ya hey yo
Way hey ya hey yo
Way ya hey ya hey yo

Ayaangwaamiziyang
We are careful of

daashkikwadinaag
the cracks in the ice

Gichi-manidoo-giizisong.
in January.

Meshkodanaamoyang
Each breath exchanged

ge-waaboozoo-aandawed
a winter transformation

Gichi-manidoo-giizisong.
in January.

Wezhibaabandamang
We must dream beautifully

gakina inagakeyaa
in all directions

Gichi-manidoo-giizisong.
in January.

What you learn in this song:

In this song a child asks older relatives to tell the kind of story or legend known as an “aadizookan,” a teaching story. These very old stories are only told in winter and are considered animate.

Each verse of the song starts with the name of a relative and the song helps point out that there are the relatives on your mother’s side and your relatives on your fathers side sometimes have different names.

In Ojibwe, names of relatives require a pronoun to be attached to the start of the word so you are always saying my or your or his or her relative.

For example:

• Nookomis = my grandmother
• Gookomis = your grandmother
• Ookomis = his or her grandmother

In this song, the singer is referring to their own relatives and therefore each verse begins with an N’ pronoun before the name of each relative.

The second line of every verse recognizes changes taking place at this time of year in Anishinaabewakiing (Anishinaabe territory) which is the Great Lakes region where over 140 nations are working to revitalize this language.

Manidoo-giizisoon (December) is when snow falls and winter storytelling begins. Tradition dictates that these stories are saved for this time of year and not told at other times of year. This song makes allusions to one particular story about how fire came to the Anishinaabe. One particularly beautiful version of this story to look at at this time of year can be found at http://ojibweproject.weebly.com/

Which is a website named Baadwedangig created by two teachers, Dr. Alan Corbiere, Dr. Alana Johns, and a number of their students who worked from the writings of William Megasiáwa Jones. This story was told by Waasaagoneshkang from Pelican Lake near Bois Fort Reservation.

Gii-gimoodid ishkode Nenabosho / Nenabosho Steals Fire (Line by Line, Classic) – Baadwewdangig (weebly.com)

The song also reminds speakers of the way words are connected as the name of the month Manidoo-giizisoons contains the word “manidoo” who are the non-human beings often featured in winter stories. Another example is the way “waab” from both “to see” and “white” can be found in “waabooz” (rabbit), “waaboozwaagonagaa” (large white snow flakes), and “giizhoowaabooyaan” (warm blanket.” We know that blankets were made with strips of rabbit fur and perhaps large snowflakes look like rabbit paws, but we can be sure when we see “waab” in a word, it will lead us to ideas of sight and whiteness.

*For a short song about another name for December, scroll to the end of this page.

December Song

Nookomis aadizookawishin.
My grandmother, tell me a legend.
Manidoo-giizisoonsing ani-zaagaasige ajina giizis.
It’s December and the sun is shining less.
Gigikenimaa ina waawiiyadetaagozi waaboozoons?
Do you know the cunning bunny?

Nimishoomis aadizookawishin.
My grandfather, tell me a legend.
Manidoo-giizisoonsing ani-gashkii-dibikad ginwenzh.
It’s December and the dark night is longer.
Gigikendaan ina gaa-ezhiwebag gashkadin gichigami?
Do you know what happens when the sea freezes?

Nizigos aadizookawishin.
My father’s sister, tell me a legend.
Manidoo-giizisoonsing mii waaboozwaagonagaa omaa.
It’s December and the snow is falling in big flakes here.
Gimikwenimaag ina odaanisan akiiwenzii endaad giizhigong?
Do you remember the daughters of the old man in the sky?

Ninoshenh aadizookawishin.
My mother’s sister, tell me a legend.
Manidoo-giizisoonsing niwaabandaan ninesewin.
It’s December and I can see my breath.
Gimikwenimaa ina ogozisan Ningaabii’an Noodin?
Do you remember the son of the West Wind?

Inzhishenh aadizookawishin.
My mother’s brother, tell me a legend.
Manidoo-giizisoonsing miinawaa waaboozoo aandawe.
It’s December and the hare is changing the color of his fur.
Gimikamaw ina giizhoowaabooyaan endaayang?
Can you find a warm blanket for me at home?

Nimishoomenh aadizookawishin.
My father’s brother, tell me a legend.
Manidoo-giizisoonsing nimbawaazhaag nibaaganing.
It’s December and I am dreaming of them in my bed.
Gibawaazhaag ina gakina manidoog adizookaning?
Do you dream of all the manidoog in the legends?

In many areas, people also use Bibooni-giizis as the name for December. We thought it might be helpful to have two songs for this month. The song below relates to the concept of “biboonigizi” as the verb used to talk about age, meaning the number of times a person has survived a winter. This simple song is easy for younger children to learn and great for older students who are practicing basic concepts. Be sure to change the number depending on who is answering the question. You could also change the last lines to help tell a student gimbiboonigiz . . . (you are . . .) or help the class say the age of someone else obiboonigizi . . . (he or she is. . . )

Bibooni-giizis

Bibooni-giizis noongom, noongom
It is December now, today

Biboonigad noongom, noongom
It is winter now, today

Aaniin ezhi-biboonigiziyan?
How old are you?

Aaniin ezhi-biboonigiziyan?
How old are you?

Nimbiboonigiz naanan!
I am five!
Nimbiboonigiz midaaswi-ashi-niizh!
I am twelve!

Gashkadino-Giizis (November) is when temperatures dip below the point of freezing and the last hunts and feasts before winter take place. The Bebooniked (Wintermaker) constellation appears in the sky and children look forward to snow-snake competitions. This is a simple song about one child who might be home with a sibling, favorite auntie or uncle telling stories of what mom or dad might bring home to eat.

The Bebooniked constellation is the same set of stars that is also called Misaabe (Giant or Bigfoot) and Nanaboozhoo-anang (Nanaboozhoo star) in other Ojibwe stories. It is frequently called Orion in other places in the world. Bebooniked has a belt and arms reaching wide and swirling to bring in the cold winds and storms of winter. This set of stars is only visible in the northern hemisphere during the winter months. Seeing this constellation and telling stories of it in wintertime reminds us of our place in the world and the changing of the weather.

Photo by Travis Novitsky with permission to share. See his work.

Sometimes learning only one verse, or one verse at a time, is helpful. You can listen to the full audio or each verse separately.

Full Song Audio: November Song

Verse 1 Only: Nov Song Part 1
Gashkadino-Giizis ay oh way hey
November

Gashkadino-Giizis ay oh way hey
November

Waabanangosiwag babaamisewag
Snow buntings are flying

Waabandaanaawaa miinikaanan.
They are looking for seeds.

—-

Verse 2 Only: Nov Song Part 2

Gashkadino-Giizis ay oh way hey
November

Gashkadino-Giizis ay oh way hey
November

Bebooniked gii-bi-dagoshin mii dash
Wintermaker has arrived

Biboon wii-maadakamigak noongom
Winter has begun

—-

Verse 3 Only: Nov Song Part 3

Gashkadino-Giizis ay oh way hey
November

Gashkadino-Giizis ay oh way hey
November

Giiyosewag waasa ingitizimag gaye
My parents are hunting far away and

Gooniginebigkeyaan endaayaan.
I am at home making a snow snake.