Spirit of the Seasons, part 18: Mother Earth and the Dance of the Spring Equinox

Ziinzibaakwadooke Giizis (Maple Sugar Making Moon ) - March 20, 2025

Mother Earth and the Dance of the Spring Equinox painting by Zhaawano Giizhik

BOOZHOO! Many recognize today as the beginning of Ziigwan, the powerful season we know as spring! This year, the first day of spring is Thursday, March 20. The start of spring is determined by an astronomical event called a (vernal) equinox, rather than a specific calendar date. In the Northern Hemisphere, the vernal equinox happens when Gimishoomisinaan Giizis (Our Grandfather the Sun) crosses the celestial equator moving from south to north.

This is true, at least, according to the Gregorian calendar which follows the solar cycles. For us, Indigenous Peoples who observe the cycles of the moon, however, (early) spring begins with the flowing of the life-giving maple tree sap. If you listen to the trees at this time, you can hear them crackling as the sap flows. For others who live in areas without an abundance of maple trees, early spring starts when the sucker fish spawn, or when the eagles, geese, and crows fly. When this occurs depends on the behavior of nature in a specific region. It is difficult to assign a specific date to the start of the Spring Season. Unlike those who adhere to Western tradition and thought, Anishinaabeg do not use fixed dates to mark significant natural events.

We refer to the spring equinox, or late spring, as Minookamin. Traditionally, Minookamin (Late Spring, meaning "Being-Good-Earth") 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 during the Winter Season. The celebration or ceremony of the Spring Equinox takes place immediately after the Sugar Bush camps.

For the Midewiwin, Ziigwan, or early Spring, marks a period for engaging in a spiritual practice called webinigewin — "throwing away"; a time for release. This idea is easy to envision when the ice on lakes and rivers begins to melt. Once the waters start to flow freely, it signals the time for emotional healing, beginning with the release of thoughts and feelings towards each other.

Onizhishin miigwechiwitaagozing: It is good to give thanks. Thus, I decided to celebrate the arrival of spring — my favorite season — and the spiritual concept of flowing waters with a painting titled "Mother Earth and the Dance of the Spring Equinox." In this artwork, Mother Earth, with her loins flowing freely with the life-giving nibi (water), appears to dance within the Sun while shaking her zhiishiigwan, or ceremonial rattle. Her fertility dance awakens the earth's creatures from their long winter sleep.

Zhiishiigwanan, like many objects used in both daily and ceremonial life on earth, are closely linked to the spirits in the sky world. Among the Ininewak (Cree), who are elder relatives of the Anishinaabeg and share similar cosmological beliefs, the sound of the rattle announces the song and the arrival of sikwun (ziigwan in our language), the star constellation that includes the star known as Giiwedin Anang, the North Star (Polaris). The root word of Sisikwun/Zhiishiigwan is Sikwun/Ziigwan...Spring.

The full moon that illuminated the night on March 14 is the nearest full moon to the vernal equinox on March 20. The equinox, 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 the name we use for the full moon that appears in March.

The names for the late winter and spring moons (months) vary greatly in the northwoods. For March, names like Namebini Giizis, Onaabani Giizis, Bebookwedaagime Giizis, and Ziisibaakwadoke Giizis are used. Seasonal changes differ from the northernmost to the southernmost parts of Anishinaabe Aki. Since fish spawning in spring depends on the specific rivers and tributaries, Sucker Fish Moon (Namebini Giizis) can occur as early as February or as late as May. March is known in some areas as Crow Moon (Aandego Giizis) and in others as Eagle Moon (Migizii-biisim), Goose Moon (Nika Giizis), Hard Crust on the Snow Moon (Onaabani Giizis), or Snowshoe Breaking Moon (Bebookwedaagime Giizis), with variations. A hard crust forms on the snow that supports our weight. Making maple sugar is a traditional event, occurring in March in some places and April in others. Thus, Sugar Making Moon (Ziisibaakwadoke Giizis or Ziinzibaakwadooke Giizis) is a name commonly used in regions where maples provide their nutritious sap.

From late winter to early spring, we transition from a period of reflection and storytelling to a new year of fresh starts. We're preparing for our sugar camps and eager to immerse ourselves in nature. We begin to feel energized — while spring is a time of spiritual renewal, it also brings a sense of physical vitality.

At ground level, during this time of year, noozhe-makwak (mother black bears) are giving birth to their cubs in their dens while they remain asleep. Giigoonhyag (the fish) begin to spawn, mitigoog (the trees) start to release their essential saps, and the first aandegag (crows) and ozhaawashko-bineshiinhyag (bluebirds) return from the south, filling the air with their wings, rasping calls, and melodious songs. The first waabigwaniin (flowers) emerge, instantly transforming the landscape with their captivating fragrance and vibrant colors.

Nikag (geese) and zhiishiibag (ducks) are hunted on the lakes by the men. On land, large game animals like adikwag (caribou) are hunted. These animals, along with birds, migrate from southern areas to northern regions to give birth. In the past, these annual migrations were crucial for our food supply. As plants, trees, and herbs start to renew after the winter cold, our People traditionally gather roots, new leaves, and plants for medicine, paint, ceremonies, rituals, and food. We also catch fish from the lakes, which are a significant part of our diet, and collect sap and bark from ininaatig (maple trees) and wiigwaas (birch trees). These are used for food, utensils, wiigiwaam (house) construction, and jiimaan (canoe) building.

As observed earlier, for some Anishinaabeg of the northwoods, Ziigwan marks the traditional start of a new year, both physically and spiritually, as we shift from a quiet period of storytelling and teachings to a new cycle of beginnings. Binesiwi-miikana, the Thunderbird Path, known in English as the Milky Way, turns north, guiding migrating birds and the supernatural Thunderbirds from their stone nests on a mountain near Thunder Bay. The rise of Ojiiganang, the Fisher Star constellation, signals to the People that it is time to relocate their camp into the forest and begin aninaatig ozhiga'igewin, or the tapping of maple trees.

Every year around this time, I reflect on the spring ceremonies taking place across Anishinaabe Aki at this very moment. Although I live overseas, far from these ceremonies, it doesn't stop me from contemplating them. Could it be that this reflection is a ceremony of its own? I like to believe it is.

Although I haven't personally attended any spring ceremonies, I envision them as a celebration of life and the many blessings that originate from the east, such as the growth of plants and trees. In spring, the earth comes to life much like a newborn emerging from the mother's womb. In my imagination, the ceremony highlights the connection between our physical health and the earth, reminding us of the idea of mino-bimaadiziwin: to sustain our well-being "in a good physical way."

In my view, spring ceremony also hints at the season that follows, which is summer. During summer ceremonies, we are reminded of GIIZIS, the sun, our life giver, and the south, the source of youth. This is when we are reminded of the importance of tending to and healing our emotional well-being, and not being afraid to seek help if we are emotionally off balance. I wonder if this is why the ceremony is so exhausting for participants yet also brings happiness? It might be because you come to understand that healing is a gradual, step-by-step process, and recognizing the importance of caring for your body makes spring ceremonies a solid first step towards emotional healing. I could be mistaken, but that's my perspective.

What I am certain of is that we can only truly matter to others when we are balanced and feel deserving. This is why I am always pleased when my friends, after participating in a ceremony, tell me they feel positive about themselves. It motivates me to work diligently, maintain a positive perspective, and feel good about myself. I am thankful for our ceremonies.

Nahaaw mii sa iw. Onjida gii agindaasoyeg. OK that is all, thank you for reading.