Namebine-giizis (Suckerfish Moon) / Zaagibagaa-giizis (Budding Moon) - May 15, 2023
Our grandmother the moon, named Nookomis, brought us the first medicine, called b'he, the water.
Wenabozho was raised by his grandmother, the Moon. The Moon was loving and caring and nurturing and it was she who brought the first medicine, the water.
B'he, or nibi ("my water") as she is called nowadays, is not merely an element but a manidookwe (female spirit) who gives the earth and all of her beings beauty, growth, and generosity.
Nookomis aged gracefully. When she sensed the end of her presence on earth nearing, she told her grandson that after her departure she would always be near to him and reminded him to look up in the night sky to find her.
Nookomis sang a song on her water drum as the rains fell that night. That morning Wenabozho saw his grandmother shining in the dawn. The water was moving back and forth, and he heard a beautiful song, which we can still hear today. When you're by a lake or river you can still hear Wenabozho's grandmother sing.
Nookomis Dibik-giizis now lives in the sky world as a nurturing energy, watching over her children by providing them with light and balance, stabilizing the planet’s rotation and regulating the ocean’s tides...
- An Anishinaabe teaching*
Boozhoo, aaniin, biindigen miinawaa nindaadizooke wigamigong; enji-zaagi'iding miinawaa gikendaasong.
Hello! Welcome once again to my Storytelling Lodge, a place filled with love and learning.
Today's story is the 13th part of the series "Stories and Teachings from the Earth." We will explore the Anishinaabeg People's calendar—since our ancestors lacked books, it wasn't made of printed paper. Instead, the turtle's scutes served as a calendar.
Rather than using books, our ancestors inscribed and painted on rocks and other natural materials to understand the cycles of the stars and the seasons. Through careful observation and inquiry, the gete-ayaa'ag (ancestors) acquired essential seasonal knowledge for survival. Their understanding was derived from observing the positions of the sun, moon, and stars, as well as the behavior of animals, birds, and fish. This array of natural phenomena served as their gekinoo'amaaged (teacher). By observing and listening to these gekinoo'amaagedjig around them, they could navigate waters, predict the weather, and accurately track time.
In our cosmology, there exists a Manidoo-miikana (Spirit trail) that perpetually cycles from the earthly realms, through the sky world, star world, and into the spiritual domains. In the night sky, we refer to this Spirit Trail as Giizhik-miikana (“Cedar Trail”), the planetary ellipse that seems to move from east to west. The cleansing herb known as Giizhik (cedar) and the sky (referred to as Giizhig) are viewed as spiritually interconnected beings, which is why it's called the “Cedar Trail.” The eight planets of our Solar System, including our Mother Earth, orbited by her child the moon, are all part of the Great Spirit Nation, led by the Sun. All these relatives journey, each bearing their own names and spirits, across the sky along the Spirit Trail.
Among all the planets and their celestial relatives, Nookomis Dibik-Giizis, Grandmother Moon (ᑎᐱᑭ ᑮᓯᔅ in Ojibwe syllabics), is considered our main gekinoo'amaaged, or teacher. She is frequently referred to as Gookomisinaan: Our Grandmother.
Even today, the Anishinaabeg continue to use Gookomisinaan dibik-giiziso-mazina'igan (a lunar calendar), unlike modern mainstream society, which uses Gimishoomisinan giiziso-mazina'igan (a solar calendar) — known as the Gregorian calendar. The solar year is approximately 365 days long; in reality, the Earth takes 365 days, 5 hours, and 49 minutes to orbit the Sun. In the current Gregorian calendar system, an additional day is added every four years (known as the leap year), and a leap year is omitted every 100 years for three centuries out of every four.
While the Gregorian mazina'igan is determined by the movement of Gimishoomisinaan Giizis, the Sun, the Gookomisinaan dibik-giiziso-mazina'igan is determined by the movement of Gookomisinaan Dibik-giizis, the moon.
The Anishinaabe lunar months span from one Full Moon to the next, resulting in 13 Moons (months) and 13+ full moons each year. Consequently, our Moon calendar does not align with the Gregorian 12-Month calendar. For instance, what we refer to as Ziinzibaakwadooke-giizis in March does not actually commence until later in the month—specifically, when the full moon appears. In other words, at the start of the Gregorian month of March, we are still in Namebini-giizis (Sucker Fish Moon). This year, for example, with the full moon occurring on March 7, Ziinzibaakwadooke-giizis, the sugar-making Moon, begins 7 days after the start of the Gregorian month of March.
The Anishinaabe method of counting from Full Moon to Full Moon is distinct because other Indigenous peoples of Turtle Island use soli-lunar calendar systems that typically go from New Moon to New Moon (which makes sense since a new moon marks the first phase of a lunar cycle), or from the sliver crescent following the New Moon to the next sliver crescent. In the Anishinaabe calendar, the leap month occurs between December and January, with the New Year starting on the Full Moon that falls on or after the Winter Solstice.
THE TURTLE'S BACK IS OUR CALENDAR
A well-known Anishinaabe creation story tells that the world was formed when a muskrat retrieved mud from the sea's depths and placed it on the back of a massive snapping turtle. The turtle's shell features thirteen central plates known as scutes.
The pattern on a turtle's back or upper shell mirrors our lunar calendar. This is how the Anishinaabeg track seasonal changes and all natural events occurring in each season. The lunar calendar observed by most traditional Anishinaabe Peoples states that a moon (month) spans 28 days. This is the duration it takes for the moon to orbit Earth and the period of a woman's menstrual cycle.
The turtle's shell symbolizes the events, teachings, and origins of the Anishinaabeg. The thirteen large segments on the turtle's back signify ashi niswi giizisoog (thirteen moons) in Earth's orbit around the sun. The number thirteen also reflects the four seasons in Earth's journey around the sun, along with the nine moons required for a human child to develop in the mother's womb. The scutes (scales) encircling the large segments on the turtle's back represent the number of days in a complete lunar cycle.
For the Anishinaabeg Peoples, the turtle is akin to a grandmother. She symbolizes the spirit of the people, the women, and the land.
Due to the vast area inhabited by the Anishinaabeg, the names for the moons and full moons that appear in a month can vary across different regions. Various nations, tribes, and bands may use multiple names for each moon because numerous natural events occur simultaneously. For instance, the Anishinaabeg in Southeastern Ontario would experience different activities compared to those in North Dakota during the same period or season.
The Full Moon Calendar of the Anishinaabeg Peoples
Full moon names reflect the traditions of local cultures. Throughout Anishinaabe Aki, various full moon names are used, influenced by regional differences. In areas like Lower Peninsula Michigan and southern Ontario, these are the names given to the 12 full moons and one leap moon:
Ashi niso-waawiyezi-dibik-giizis (the thirteen full moons) named in Anishinaabemowin (the Ojibwe language) can be formulated as follows:**
Namebini-giizis (Sucker Fish Moon: Full Moon on or after the Winter Solstice): January.
Onaabani-giizis (Hard Crust on the Snow Moon): February, lunar orbit January-February;
Ziinzibaakwadooke-giizis (Sugar Making Moon): March, lunar orbit February-March. (For some Anishinaabeg, March 28 marks the start of the New Year.)
Waabigwanii-giizis (Showing Buds Moon): April, lunar orbit March-April;
Gitige-giizis (Planting Moon): May, lunar orbit April-May;
Ode'imini-giizis (Heart Berry Moon): June, lunar orbit May-June;
Miini-giizis (Blueberry Moon): July, lunar orbit June-July;
Odatagaagomini-giizis (Blackberry Moon): August, lunar orbit July-August. Note: The eighth moon can fall in either July or August, depending on the year.
Mandaamini-giizis (Corn Moon): September, lunar orbit August-September; this full moon shines in Waatebagaa-giizis, the Leaves Are Turning Color Moon.
Binaakwe-giizis (Falling Leaves Moon): October, lunar orbit September-October;
Gashkadino-giizis (Freezing Over Moon): November, lunar orbit October-November;
Gichi-bibooni-giizis (Big Winter Moon): December, lunar November -December;
Oshki-bibooni-giizisoons (New Winter Little Moon; lunar December-January leap month; the 13th moon or leap month is usually placed between the 1th and 2nd moons of our lunar calendar).
Then there is another Full Moon, traditionally called Ma'iingan Giizis (Wolf Moon). Then there is another Full Moon, traditionally called Ma'iingan Giizis (Wolf Moon). Some Anishinaabeg refer to the second or third full moon in a calendar month this way, while others use it to describe the third Full Moon in a season with four Full Moons, or the thirteenth moon of a lunar year. The howling of wolves at this full moon signifies a time of transformation in the spiritual realm; bearwalkers and other shapeshifters become active during this Full Moon.
Other names in use are Ozhaawashko-giizis (Blue Moon), Miskwi-dibik-giizis (Blood Moon), and Miskomini-giizis (Raspberry Moon). Those are neologisms, based on European names.
Ozhaawashko-giizis (Blue Moon) is an example of a Westernized term (neologism) that aligns with the solar (Gregorian) calendar introduced by European settlers. In the Gregorian calendar, a blue moon has two meanings. A seasonal Blue Moon is the traditional (Western) definition, referring to the third full moon in a season that contains four full moons. The second definition is a monthly Blue Moon, which is the second full moon within a single calendar month. Additionally, in the context of the Ojibwe lunar calendar, a "blue moon" is defined as the 13th moon cycle (month) in a natural year.
Miskwi-dibik-giizis is a moon that is fully eclipsed, especially during the summer moons.
The expression "blood moon" (a newly coined term) is often used to refer to a series of four consecutive total lunar eclipses. The Ojibweg sometimes refer to this moon as Miskomini-giizis or Miskwiwmini-giizis — "Raspberry moon"; it is the seventh moon of Creation, when great changes begin. This period is dedicated to healing and restorative practices.
The annual full moon cycle is represented on the turtle's shield as follows: in a clockwise direction, beginning at the top right corner and in the center from top to bottom.
Mandaamini-giizis (Corn Moon, appearing in September) is shown in the image above as a yellow moon; the red moon, known as Raspberry Moon, represents a total solar eclipse occurring during the Blueberry Moon (July); the blue moon signifies the thirteenth full moon in a leap month.
For the Anishinaabe people, the turtle is like an ookomisan (grandmother). The grandmother is the power of the nation. She represents the spirit of the people, the women, and the land. Like no one else, she is able to love, to nurture and to discipline the children of the nation. We refer to the ookomisag as “beings of kindness,” who have become closest to understanding the Spirit, the land, and the teachings that comprise truth.
To the Anishinaabe people, the turtle is akin to an ookomisan (grandmother). The grandmother embodies the strength of the nation. She symbolizes the spirit of the people, the women, and the land. Unlike anyone else, she has the capacity to love, nurture, and discipline the nation's children. We call the ookomisag “beings of kindness,” as they have come closest to comprehending the Spirit, the land, and the teachings that embody truth.
Why the new year starts in the winter
Traditionally, the Anishinaabeg live according to a lunar calendar. The conformity of "year" (as dictated by the Gregorian solar calendar) is not a traditional Anishinaabe concept. As we understand it, all is a continuum. The solstices and equinoxes are pivotal moments on this continuum, each with their own medicines.
To most Indigenous People of Turtle Island, new life (the beginning of a new lunar calendar cycle) starts in ziigwan, or spring. To us who follow the cycles of the moon, ziigwan starts with the rising of the full moon that heralds the flowing of the life-giving maple tree sap. Some Anishinaabeg celebrate the rising of the Sugar Making Moon as the New Year.
The full moon occurring around March 6-7 is the nearest full moon to the vernal equinox on March 20. This date, based on the solar calendar, signifies the astronomical start of spring in the Northern Hemisphere, when Giizis the Sun crosses the celestial equator heading north. Ziinzibaakwadooke-giizis (Sugar Making Moon) is our name for the full moon that appears in March.
We refer to the spring equinox, or late spring, as Minookamin. Traditionally, Minookamin marks the start of the new year for the Society of the Dawn People (Waabanoowiwin), in contrast to the Midewiwin, who consider the new year to begin in Winter. The celebration or ceremony of the Spring Equinox takes place immediately following the Sugar Bush camps.
So, for some Anishinaabeg, new life (the start of a new lunar calendar cycle) begins in spring when Mother Earth awakens. For others, especially the Misi-zaagiwinini Anishinaabeg (Mississaugas), the lunar calendar begins—and thus the New Year—when the full moon appears in February, as bears start to emerge from their winter dens. In the southeastern part of Anishinaabe Aki, February is called Makwa-giizis, or Bear Moon; another term for this period is Makoonsag-gaa-nitaawaadi-giizis, the Moon when the bear cubs are born. Additionally, some Anishinaabeg consider the moons when maple sap starts to flow as the beginning of a new year, occurring from mid-March to mid-April, depending on the region.
But why do most Anishinaabeg today celebrate "new year" in the winter? There is no straightforward answer to this. Some suggest that celebrating New Year on January 1 was imposed on us by the European invaders who introduced the Gregorian solar calendar to Turtle Island. This is certainly true. However, there is more to consider. Although the traditional start of a new lunar cycle rarely falls on January 1, it often occurs in the week before or after, depending on when the full moon appears right after the Winter Solstice. An ancient teaching, likely from pre-contact times, has been handed down by an old warrior society known as the Windigookaan (No-flight Contraries; literally: "Society of the Cannibal Winter Monster"), suggesting that it was the wiindigoog who were responsible for creating biboon (winter). They did this to save the planet; their interference from the sky formed the polar caps and the seasons, marking the start of the Anishinaabe lunar calendar...
This teaching explains that everything in the universe is ice until it becomes warm enough to melt on a planet or by a sun/star. This is where the Wiindigoo spirits play a role. No matter where they are — whether on earth or in space —, wiindigoog track the boundary between ice and water.
It is believed that long ago, the wiindigoog were not humans but spirits residing along the shores of the Jiibay-ziibi, the majestic River of Souls that winds its way through the Galaxy. They were ghastly beings, resembling enormous, terrifying skeletons with bones protruding against their ash-gray skin, the color of death. In this celestial realm drifting through the sky, surrounded by gas, debris, and massive clouds of water, they would lie in wait to capture and consume the unfortunate souls of deceased humans who were not ready for their journey home to Waakwi — the Land beyond the stars where their ancestors dwelled.
.But then, long ago, countless lifetimes past, the earth shifted, plunging the world into chaos. It was then that the sky wiindigoog stepped forward to restore order. They journeyed directly from the stars through the void of space, moving through the earth to stabilize its tumbling and keep the Earth's poles steady. As a result, the wiindigoog were endowed with the gift of ice for maintaining the Earth's actual poles. This event heralded the creation of biboon (winter) and the start of the Anishinaabe calendar, initiating the cycle of the seasons around the Winter Solstice — just days before the full moon rises, when the sucker fish spawn...
THE LUNAR CALENDAR OF MEDICINE COMPARED TO THE GRANDMOTHER LUNAR CALENDAR
However, not all Anishinaabeg follow the above teaching of the Wiindigoo Society. I already mentioned the people of the Dawn Society, who celebrate New Year around Spring Equinox. And then there are those who follow an alternative time-keeping system, called oondaadesewin giizhigadoo-mazina'igan ("Generations Calendar") or mashkiki dibik-giiziso-mazina'igan ("Medicine Lunar Calendar").
However, not all Anishinaabeg adhere to the teachings of the Wiindigoo Society. I previously mentioned the Dawn Society members, who observe New Year around the Spring Equinox. Additionally, there are those who use a different time-keeping system known as oondaadesewin giizhigadoo-mazina'igan ("Generations Calendar") or mashkiki dibik-giiziso-mazina'igan ("Medicine Lunar Calendar").
Followers of the oondaadesewin/mashkiki calendar believe that the Ookomisan/Grandmother calendar, as recognized by the Anishinaabeg Peoples, is an inaccurate legacy of the European invasion dating back to 900 CE with the arrival of the Norsemen, followed by the large-scale invasion of the Americas beginning in the 15th century. The oondaadesewin/mashkiki time-keeping system, distinct from (and potentially much older than) the lunar calendar teachings observed by most traditional Anishinaabeg Peoples, which state that a month consists of 28 days, asserts that the Grandmother-Moon orbits the Earth-Mother every 29 days, 12 hours, 44 minutes, and 2.8 seconds. Consequently, according to the oondaadesewin/mashkiki theory, a 12 moon cycle spans approximately 354 days, differing by 11 days from the solar calendar.
According to the Oondaadesewin/Mashkiki Calendar theory, this would put the Ookomisan/Grandmother calendar out by half a month in 14 years and advance until Gashkadino-Giizis or Baashkaakodin-Giizis (The Freezing Moon) would start on the summer solstice. The Mashkiki calendar recognizes this disparity. It dictates that 12 moons/months of our calendar equals approximately 354 days, which is 11 days short of the solar year. Every three years this equals 33 full days, so the 13th moon/month is added.
According to the Oondaadesewin/Mashkiki Calendar theory, the Ookomisan/Grandmother calendar would be off by half a month in 14 years, eventually leading to Gashkadino-Giizis or Baashkaakodin-Giizis (The Freezing Moon) beginning on the summer solstice. The Mashkiki calendar acknowledges this difference, stating that the 12 moons/months of our calendar total approximately 354 days, which is 11 days less than a solar year. This discrepancy accumulates to 33 full days every three years, necessitating the inclusion of a 13th moon/month.
The Oondaadesewin/Mashkiki theory posits that the calendar cycle starts and concludes with a 13th moon, with the extra time managed by having two consecutive 13th moons. Every 76 years, which is considered an average lifetime, the 10th year of the cycle includes an additional 13th moon. This moon is referred to as Ingichi-ookomis Manidoo Dibik-giizis ("Great-Grandmother-Spirit Moon") in the Mashkiki/Generations Calendar theory. Unlike the traditional Anishinaabe belief that the calendar starts in Gichimanidoo-giizis or Maajii-bibooni-giizis (Great Spirit Moon/The Beginning of Winter Moon/the Month of January), followers of the Oondaadesewin/Mashkiki calendar believe the lunar year starts when the Earth-Mother is reborn, typically during the moon of the Vernal equinox (in Zaagibagaa-giizis, the Budding Moon, or the Month of May). Consequently, this would mean that the Moon of the Falling Leaves/October is the sixth, rather than the ninth, moon of the lunar year.
THE FACES OF ᑎᐱᑭ ᑮᓯᔅ GRANDMOTHER MOON (MOON PHASES):
Similar to anangoog, the stars, gimishoomisinaan dibik-giizis (Grandmother Moon) and her positions and "face" (moon phases) throughout the seasons are traditionally significant sources of information for the Anishinaabeg. As Gookomisinaan orbits Mother Earth, she occasionally finds herself between Mother Earth and Father Sun. In this position, Gookomisinaan does not reflect any light toward Mother Earth, and the bright sunlight obscures her from view. This phase is known as oshki-agoojin, or oshkagoojin ("Hangs Anew"; new moon). In the illustration above and below, the oshkagoojin giizis is depicted as a (nearly) dark circle. Each night, as Grandmother Moon progresses in her orbit, a small sliver of moon reflecting sunlight becomes visible. This is referred to as waanaabikizi (crescent moon). As Grandmother Moon continues her orbit, more of her face reflects sunlight, waxing. She can sometimes even be seen during the day.
Approximately a week after oshkagoojin, we observe Gookomisinaan appearing as aabitawaasige (a half-moon). (Aabitawaasige signifies that Grandmother Moon has completed a quarter of her journey around the Earth, also referred to as the "first quarter moon.") Each subsequent night, more of Grandmother Moon's surface reflects sunlight; from our perspective, it seems to grow in size, but in truth, we are simply seeing more of it. At this point, Grandmother Moon is about two weeks into her orbit, positioned on the Earth’s side where Father Sun can illuminate her entire visible face. This phase is called Waawiyezi-dibik-giizis: The moon is round (full). Or: Miziweyaabikizi ("the Moon is shining everywhere"). For most traditional Anishinaabeg, a full moon marks the beginning of a new month. As Gookomisinaan continues her orbit, her face seems to shrink (waning) until it is once again dark – oshki oshkagoojin (a new "new moon"). Then the cycle repeats...
Miziweyaabikizi/Michaabikizi/Waawiyezi-dibik-giizis: Full moon
Oshki-agoojin/Oshkagoojin: New moon (literally: "Hangs Anew") Aabitawaasige/Aabitawaabikizi: Half moon
Agoojin: (Moon) hangs/is in the sky Epiitaagoojing: Moon phases Oshki-giizis/Oshkaasige: Waxing moon Aabitawaasige: Quarter moon Ishkwaawaasige: Waning moon Bikwaabikizi: Gibbous moon Waanaabikizi/Bajiishkiwine Giizis: Crescent moon Makadewaabikizi: Eclipsed moon
Epiitaagoojing/Enagoojing/Epiitaasige: Moon phases
Ahaaw sa. Mii sa ekoozid. Miigwech gibizindaw noongom. Gigiveda-waabamin wayiiba, Mino bimaadizin!
Well, that is the end. Thank you for listening to me today. I hope to see you again soon! Live well!
NOTES:
* An interpretation of teachings by, among others, Michel Sutherland from Pîhtâpek Ililiwak (Fort Albany, Ontario) and Ogimaawab Joseph Sutherland (Gakaabikaang/Minneapolis, Minnesota).
** It's important to recognize that the Anishinaabeg (Ojibweg) across different regions use various names for the moons, reflecting the many dialectical variations. Our culture and language are traditionally deeply connected to nature, so the names are often derived from natural observations, animal behaviors, and the cultural practices and beliefs of each community. The unifying concept is that the moons guide us through our calendar, seasonal changes, plant life cycles, and animal migrations. Equally significant is that each moon cycle is accompanied by spiritual and moral teachings, which are integral to our Indigenous society.
Many of the current names for the moons originate from the cultural interactions between the Anishinaabeg and the Wemitigoozhiwag and Gichi-mookomaanag (Europeans and Americans). The land-based relationships that were once clear and significant before contact became disordered and frequently lost their meaning, leading to some moon names being replaced by those reflecting the cultural perspectives of the Anglo invaders.
An instance of a Westernized name is Animikadaadiiwi-giizis, meaning "Welcoming Each Other Moon," which relates to the settlers' tradition of exchanging New Year greetings in January. The impact of Christianity on Ojibwe culture is apparent in a name used by the Ojibweg in Northwest Ontario for December: Gichi-anama'e-giizhigani-giizis, or "Big Church Days Moon." Another example of Western influence is Joolay-biisim, which is an "Ojibwenized" version of the English word for the moon preceding August ^
The distinctions among different regions are evident in the wide range of lunar orbits and Moon names. I attempted to chart this extensive array of Moon names (including cross-cultural and post-contact names) in the list below:
JANUARY:
Great Spirit Moon
Gichi-manidoo-giizis
(According to the Anishinaabe lunar calendar, "leap month" happens in the December-January time frame).
Start of the Winter Moon
Maajii-bibooni-giizis
New Winter Moon
Oshki-bibooni-giizis
Long (Shining) Moon
Giinooji-giizis/Genoji-giizis
Halfway Winter Moon
Aabitaa-bibooniwi-giiz(h)is
Welcoming Each Other Moon
Anamikadaadiiwi-giizis: a Westernized, post-contact name
FEBRUARY:
Suckerfish Moon
Namebini-giizis
Bear Moon
Makwa-giizis
Groundhog Moon
Akakwijiishi-giizis/Akokojish-giizis
Moon when the bear cubs begin to be birthed
Makoonsag-gaa-nitaawaadi-giizis
Short Day / Shines Briefly Moon
Gaa-dakwaasiged-giizis/Gaa-dakwaasigej-giizis/ Gaa-dakoowaasigej giizis/Gaa-dakwegiizisoj-biisim : a Westernized, post-contact name
Big Moon
Gichi-giizis
Long (Shining) Moon
Ginoozi-giizis
Bald Eagle Moon
Migizi(wi)-giiz(h)is
MARCH:
Sugar Making Moon
Ziinsibaakwadooke-giizis/Ziinzibaakwadooke-giizis
Hard Crust on the Snow Moon
Onaabani-giizis/Onaabdin-giizis
Broken Snowshoe Moon
Bebookwedaagime-giizis/Pokwaagami-giizis
Crow Moon
Aandego-giizis
Goose Moon
Nika-giizis
Suckerfish Moon
Namebini-giizis
APRIL:
Sugarbushing Moon
Iskigamizige-giizis
Frog Moon
Omakakiiwi-giizis
Broken Snowshoe Moon
Bobookwedaagime-giizis /Bebookwedaagame-giizis/ Bebookwedaagiming-giizis/Pokwaagami-giizis/ Bookoogami-giizis
Loon Moon
Maango-giizis
Suckerfish Moon
Namebini-giizis
Spirit Moon
Manidoo-giizis
MAY:
Budding Moon
Zaagibagaa-giizis
Flowering Moon
Waabigon-giizis/Waabigonii-giizis/Waabigwanii-giizis/ Waawaasagone-giizis
Bear Moon
Mako-biisim (term used by the Northwestern Ojibweg (Northwest Ontario)).
Suckerfish Moon
Namebine-giizis
Loon Moon
Maango-giizis
Heart-berry (Strawberry) Moon
Ode’imini-giizis (term used by the Bodéwadmi Anishinaabeg (Potawatomi))
JUNE:
Heart-berry (Strawberry) Moon
Ode’imini-giizis/Odeyimin-giizis
Gardening (Planting) Moon
Gitige-giizis
Flowering Moon
Waabigwanii-giizis/Waabigwaniwi-giizis/Waabigonii-giizis/Waawano-giizis/ Baashkaabigonii-giizis
Budding Moon
Zaagibagaawi-giizis/Zaagibagaawi-biisim[1]
Sweet Juneberry Moon
Bazagwaakomini-giizis/Zagaakominag-giizis/Zagaakominoog-giizis
(Names used by the Northwestern/Plains Ojibweg)
Mud Turtle Moon
Mishiikenh-giizis[2]
Egg Moon
Waawano-giizis
(Meaning Unknown) Moon
Ozhibinigaawi-giizhis[3]
JULY:
Halfway Summer Moon
Blueberry Moon
Raspberry Moon
Miskomini-giizis, Miskwiwmini-giizis
Flying Moon
Baashkawe’o-giizis
Keeps Shooting Moon
Hatching Moon
Baashkaawe'o-giizis
Be All Out in Leaves Moon
Giizhibagaawi-giizis /Giizhibagaawi-biisim[8]
Unripe (Blue)Berry Moon
Ishkaninjiimini-giizis[9]
There Are Many Blueberries Moon
Miinikaa-giizis[10]
Picking Blueberries Moon
Miinikewi-giizis[11]
Be Heard Shooting Moon
Madwezige-giizis
(Meaning Unknown) Moon
Opaaskowi-giizis, or -biisim[12]
July Moon
Joolay-biisim[13]
8th MOON (the eighth moon can fall in either July or August, depending on the year):
Thimbleberry (Blackberry) Moon
Odaatagaamini-giizis
AUGUST:
Ripening moon
Aditemini-giizis/Aditewimini-giizis/Aditemini-biisim/Aditewimini-biisim [14]
Haying Time /Reed or Rush Cutting Moon
Manashkosiwe-giizis
(Meaning unknown) Moon
Manizhigewi-giizis [15]
Ricing Moon
Manoominike-giizis [16]
Wild Rice Moon
Manoominii-giizis [17]
Blackberry Moon
Odatagaagomini giizis
Blueberry Moon
Blueberries Moon
Miinani-giizis
Raspberry Moon
Miskomini-giizis, Miskwiwmini-giizis
Berry Gathering Moon
Miinike-giizis
Flying Moon
Basikwa’o giizis
(Meaning unknown) Moon
Middle of the Summer Moon
Aabita-naaniibino-giizis
SEPTEMBER:
Leaves Turning Color Moon
Waatebagaa-giizis/ Waabaagbagaa-giizis
Corn Moon
Mandaamini giizis
Ricing Moon
Manoominike-giizis
Moose Moon
Moozo giizis
OCTOBER:
Falling Leaves Moon
Binaakwe-giizis/binaakwii-giizis/binaakii-giizis [22]/ binaagwewi-giizhis [23](WO)/binaakwewi-giizis[24]/Binaakwiiwi(k)-giizis [25]/Binaakwiiwi-biisim [26]
Leaves Turning Color Moon
Waatebagaa-giizis/Waatebago-giizis
Freezing (Over) Moon
Gashkadino-Giizis (Western dialect)/Baashkaakodin-giizis/Mshkawji-giizis (Eastern dialects)
Whitefish Moon
Adikamego-giizis
Trout Moon
Namegos-giizis/ Namegosi-giizis
NOVEMBER:
Whitefish Moon
Adikomemi-giizis
Freezing (Over) Moon
Gashkadino-Giizis (Western dialect)/Baashkaakodin-giizis/Mshkawji-giizis (Eastern dialects).
Full moon names are influenced by local cultures. This is the 11th lunation of the year; some (Southeastern) Ojibwe people refer to it as Mshkawji/Mashkawajiwin Giizis, meaning "Freezing Moon." Similarly, the Inininew (Cree) people call it "Kaskatinowipisim" or "Freeze up Moon." The traditional territories of both the Inininew and Ojibwe nations are in the Great Lakes region, where freezing temperatures typically begin in October and November, coinciding with the 11th lunation of the year.
DECEMBER:
Little Spirit Moon
Manidoo-giizisoons
Spirit Moon
Manidoo-giizis [27]
Great Spirit Moon
Gichi-manidoo-giizis [28]
Winter Moon
Biboon-giizis
Winter Arrives Moon
Biiji-biboon-giizis
Big Winter Moon
Gichi-bibooni-giizis
Feast Abundantly Days Moon (a post-contact name)
Magoshe-giizhigan-biisim/ Magoshe-giizhigani-biisim/ Magoshe-giizhigani-giizis/Magoshewi-giizhigan-giizhis/Makozhewi-giizhigani-giizis[29]
Big Church Days Moon (a post-contact name influenced by Christianity)
Gichi-anama'e-giizhigani-giizis/Gichi-anami'e-giizhigani-giizis [30]
An alternative Anishinaabe lunar turtle calendar, followed by the Misi-zaagiwinini Anishinaabeg (Mississaugas of the New Credit First Nation), according to which the New Year starts in Makwa Giizis (Bear Moon; February), is depicted below:
1. Makwa Giizis (Bear Moon) - the First Moon of Creation
2. Ziisibaakwadoke (Sugar making Moon) - the Second Moon of Creation 3. Namebini-giizis (Suckerfish Moon) - the Third Moon of Creation 4. Manidoo-giizis (Spirit Moon) - the Fourth Moon of Creation
5. Waabigon-giizis/Waabigonii-giizis/Waabigwanii-giizis/ Waawaasagone-giizis (Flowering Moon) - the Fifth Moon of Creation
6. Ode’imini-giizis/Odeyimin-giizis (Heartberry Moon) - the Sixth Moon of Creation
7. Miskomini-giizis, Miskwiwmini-giizis (Raspberry Moon) - the Seventh Moon of Creation 8. Odaatagaamini-giizis (Thimbleberry/blackberry Moon) - the Eight Moon of Creation 9. Mandaamini giizis (Corn Moon) - the Ninth Moon of Creation
10. Binaakwe-giizis/binaakwii-giizis (Falling Leaves Moon) - the Tenth Moon of Creation 11. Gashkadino-Giizis /Baashkaakodin-giizis/Mshkawji-giizis (Freezing Over Moon) - the Eleventh Moon of Creation
12. Manidoo-giizisoons (Little Spirit Moon) - the Twelfth Moon of Creation
13. Ozhaawashko-giizis (Blue Moon)/Gichi-manidoo-giizis (Great/Big Spirit Moon) - the Thirteenth Moon of Creation
[1] Zaagibagaawi-giizis: term used by Northwestern Ojibweg (Northwest Ontario) and Western Ojibweg (Manitoba, Saskatchewan, Alberta). Zaagibagaawi-biisim is used in the Northeast (Northern Ojibweg/Anishininiwag (Oji-Cree)). ^
[2] Mishiikenh-giizis: a term used by the Bodéwadmi Anishinaabeg (Potawatomi). ^
[3]Ozhibinigaawi-giizhis: term used by Nakaweg-Ojibweg from Manitoba, Saskatchewan, and Alberta. ^
[4]Aabita-niibini-giizis, Aabita-niibino-giizis: terms used in Northwestern Ontario. ^
[5]Aabita-niibinoowi-giizhis: term used by Nakaweg-Ojibweg from Manitoba, Saskatchewan, and Alberta. ^
[6]Miini-giizis: term used by the Northeastern Ojibweg. ^
[7] Min-giizis: term used by the Southeastern Ojibweg and Odaawaag Anishinaabeg (Odawa). ^
[8]Giizhibagaawi -giizis, or Giizhibagaawi-biisim: used in Northwestern Ontario and by the Northern Ojibweg/Anishininiwag (Oji-Cree). ^
[9] Ishkaninjiimini-giizis: term used in Northwestern Ontario and by the Northern Ojibweg/Anishininiwag (Oji-Cree). ^
[10]Miinikaa-giizis: term used by the Northwestern Ojibweg. ^
[11] Miinikewi-giizis: term used by the Northwestern Ojibweg. ^
[12]Opaaskowi-giizis, or -biisim: term used by he North-shore Ojibweg in Ontario, and by the Northern Ojibweg/Anishininiwag (Oji-Cree). Its literal meaning is unknown to me. ^
[13]Joolay-biisim: Westernized, post-contact name used by the Northern Ojibweg/Anishininiwag (Oji-Cree). ^
[14] Aditemini-giizis/Aditewimini-giizis: terms used by the Northwestern Ojibweg (Northwest Ontario). and Western Ojibwe (Manitoba, Saskatchewan, Alberta). Aditemini-biisim/Aditewimini-biisim: terms used by the Northern Ojibweg/Anishininiwag (Oji-Cree). ^
[15] Manizhigewi-giizis: term used by the Western Ojibweg (Manitoba, Saskatchewan, Alberta). Its literal meaning is unknown to me. ^
[16] Manoominike-giizis: term used by the Northwestern Ojibweg (Northwest Ontario). ^
[17] Manoominii-giizis: term used by the Southeastern Ojibweg and Odaawaag Anishinaabeg (Odawa) and the Southwestern Ojibweg (Minnesota). ^
[18] Miin-giizis: term used in Lower Peninsula Michigan and Wisconsin (Southshore Ojibweg) and Southern Ontario (Northshore Ojibweg). ^
[19] Miini-giizis: term used in Lower Peninsula Michigan and Wisconsin (Southshore Ojibweg), Southern Ontario (Northshore Ojibweg), and Northwest Ontario (Northwestern Ojibweg). ^
[20] Omba'owi-giizhis: term used by the Western Ojibwe (Manitoba, Saskatchewan, Alberta). Its literal meaning is unknown to me. ^
[21] Omba'owi-biisim: term used by the Northern Ojibweg/Anishininiwag (Oji-Cree). ^
[22] Binaakii-giizis: term used by the Northwestern Ojibweg (Northwest Ontario). ^
[23] Binaagwewi-giizhis: term used by the Western Ojibweg (Manitoba, Saskatchewan, Alberta). ^
[24] Binaakwewi-giizis: term used by the Northwestern Ojibweg (Northwest Ontario). ^
[25] Binaakwiiwi(k)-giizis: term used by the Northwestern Ojibweg (Northwest Ontario). ^
[26] Binaakwiiwi-biisim: term used by the Northern Ojibweg/Anishininiwag (Oji-Cree). ^
[27] Manidoo-giizis: term used by the Southeastern Ojibweg and Odaawaag Anishinaabeg (Odawa) and Northwestern Ojibweg (Northwest Ontario). ^
[28] Gichi-manidoo-giizis: term used by the Bodéwadmi Anishinaabeg (Potawatomi) to denote the month of December. ^
[29] "Feast Abundantly Days Moon": a designation stemming from Anglo/Christian influences.
Magoshe-giizhigan-biisim/ Magoshe-giizhigani-biisim: terms used by the Northern Ojibweg/Anishininiwag (Oji-Cree). Magoshe-giizhigani-giizis: term used by the Northwestern Ojibweg (Northwest Ontario). Magoshewi-giizhigan-giizhis: term used by the Western Ojibweg (Manitoba, Saskatchewan, Alberta). Makozhewi-giizhigani-giizis: term used by the Northwestern Ojibweg (Northwest Ontario). ^
[30] Gichi-anama'e-giizhigani-giizis/Gichi-anami'e-giizhigani-giizis: Christian-influenced name used by some Ojibweg from Northwest Ontario. ^