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  • Writer's picturezhaawano
    • Jul 19, 2021
    • 28 min read

Star Stories, part 9: Ojibwe Indigenous Star Map - An Artist's Rendition

Updated: Aug 29

"THE ANISHINAABE CLANS IN THE EVERLASTING NIGHT SKY "

 
 

~ THE COSMIC LODGE AS SEEN THROUGH ANISHINAABE EYES: A PICTORIAL GUIDE TO THE OJIBWE NAMES OF PLANETS, STARS, AND CLAN-RELATED STAR CONSTELLATIONS ~

 

"Our stories are written in the stars, so we can never forget the truth of our existence...We are spirits on a physical journey, with a sacred duty to understand, respect and care for the generous gifts we receive from all the beings who inhabit the earth."

- From Bwaananaabekwe and Leonard Moose: Inhabiting the Earth 

 

AN INTRODUCTION TO 'MANIDOO GIIZHIK MIIKANA' – THE SPIRIT CEDAR TRAIL IN THE NIGHT SKY

 

 

Boozhoo! Hello! Biindigen miinawaa, welcome back in my Storytelling Lodge, where there is love and learning!


Instead of books, our Ojibwe Anishinaabe ancestors used rocks and other natural materials to inscribe and paint on to be able to determine the cycles of the stars and the seasons. Through careful observation and inquiry, the gete-ayaa'ag (ancestors) learned seasonal lessons necessary for survival. Their knowledge was based on paying attention to the position of the sun and the moon and stars and the behavior of the animals, birds, and fish. This myriad of natural phenomena was their gekinoo'amaaged (teacher). Thus, by watching and listening to these gekinoo'amaagedjig that surrounded them, they were able to navigate the waters and to forecast the weather and keep track of time very precisely. But there are also many lessons to learn from these teachers, about our core values, about how to live our lives on earth. Unlike Western cosmology, our star knowledge is not so much a matter of scientific precision, but more of cultural and moral significance. Although the star constellations and asterisms in the night sky do not always align with Western astronomical maps, they definitely hold a deeper truth, a truth that speaks to our understanding of our place and responsibilities as Anishinaabeg in the world.


According to Anishinaabe cosmology, there is a Manidoo-miikana (Spirit trail) that continually cycles from the terrestrial realms, across the sky world and star world, all the way into the spiritual realms. In the night sky, we call this Spirit Trail Giizhik-miikana (“Cedar Trail”), the planetary elliptical that appears to move from east to west. The cleansing herb called Giizhik (cedar) and the sky (called Giizhig) are seen as spiritually closely related beings, hence the term “Cedar Trail.” The eight planets of our Solar System including our Mother Earth which is orbited by her child the moon, are all part of the Great Spirit Nation, headed by the Sun. All these relatives travel, each with their own names and spirits, across the sky along the Spirit Trail.


Of all planets and their celestial family members, Nookomis Dibik-Giizis, Grandmother Moon (ᑎᐱᑭ ᑮᓯᔅ in Ojibwe syllabics), is regarded as our principal gekinoo'amaaged, or teacher. She is often called Gookomisinaan: Our Grandmother.


Some of our spiritual leaders alive today are astronomers who still possess special anang gikendaasowin that our ancestors passed on to them; these specialists, anangoog maamiikwaabanjigedjig or anangoog gekenimaadjig (“star gazers”), still use this ancient knowledge to help guide the day-to-day affairs of their communities. Privileged in this area are particularly the Waabanoowiwinininiwag, "The Men of the Dawn," members of the Waabanoowiwin, a secretive Lodge that mainly practices its age-old rituals and ceremonies under cover of the night. Much of their knowledge of the Sky Beings is sacred in nature and is used only under special circumstances associated with certain spiritual matters  – which are never to be discussed in writing, or shared with those who aren’t members of the Lodge.


At the very base of the concept of inawendin (an expression that says that everything in life is interconnected, interrelated, and interdependent on one another), lies the traditional izhinamowin (belief or worldview) that our world basically consists of two interrelated realms: a below-realm (the earth’s material world, including the lakes and the underworld of the lakes) and an above-realm (the star-sky-spirit world) and that every person in her of his life must strive to, either in ceremony or everyday life, acknowledge this relationship. Each person on earth was born in a doodem/clan whose origin lay in the above-realm; it was to the same clan she or he returned after death.


 

Oshkikwe Izhinamowin (Oshkikwe's Vision) Painting by Zhaawano Giizhik.  
Oshkikwe Izhinamowin (Oshkikwe's Vision) ©2022-2024 Zhaawano Giizhik.  

 

 

"Many strings of lives ago, when the world as we know it was still young, a young woman named Oshkikwe (New Woman) lived in the center of Anishinaabe Aki. One day, as Oshkikwe was contemplating her role in the world, she encountered a very old Turtle, who was also very wise. Turtle's name was Mikinaak, which means "One who Blazes a Trail." The Turtle spoke of the need for a lasting reminder of the sacred connection between the Anishinaabeg and Giizhikaatig (the Northern White Cedar), a symbol that would guide future generations. So, this is what happened next. Oshkikwe and the Turtle embarked on a legendary journey across the night sky, leaving a shimmering trail of stars behind them. Throughout time this celestial path became known as Jiibay-miikana or "Path of Souls," a freeway for the souls of deceased humans, a spirit path they travel when they return toward the world of the ancestors after death. But to those who haven’t forgotten the ancient stories, this trail of uncountable stars created by Oshkikwe and the turtle still reminds us of a sacred connection, testifying to the eternal bond between the Cedar Tree and the Anishinaabeg.”

 

 

AN ALPHABETICAL LIST OF STARS, PLANETS, STAR FORMATIONS, AND ASTRONOMICAL PHENOMENA ARRANGED ACCORDING TO LATIN OR GREEK NAME, FOLLOWED BY THEIR OJIBWE NAMES

 

Alpha Orionis (Betelgeuse): Wiindigoo

Alphecca (α Coronae Borealis): Nimitaaman Anang

Altair: Gichi Biidaabaan Anang ("Big Dawn Star")

Andromeda: Binesi

Asteroid Belt (1st): Biinj-ayi'ii Waawiyeyaa

Asteroid Belt (2nd): Agwaj-ayi'ii Waawiyeyaa

Aurora Borealis: Jiibayag Niimi'idiwag

Canis Major: Ma’iingan Anang

Canis Minor: Gaa-biboonikaan; Misaabe

Delphinius: Maang Anangoons

Ecliptica: Ma'iingan Miikana

Gamma Aquila: Biidaabaan Anangoons ("Little Dawn Star")

Gemini: Amik Anangoog

Luna (the Moon): Dibik(i)-giizis, Gookomisinaan

Lyra: Midewigaan

Mars: Ogichidaa (neologism), Akwaabikizid Aki

Neptune: Gichigami Aki (neologism)

Orion: Gaa-biboonikaan; Misaabe; Wenabozho (Nanabozho)

Orion's Belt (ζ Orionis, ε Orionis, and δ Orionis): Aadawaa'amoog

Pegasus: Mooz; Binesi

Planet Solis 10 (Planet X): Naawinaagozi; Waazakonewed

Planet Solis 11 (Planet XI): Anang(o)winini

Saturn: Gitigaane (neologism); Ditibininjiibizon Gitigaanii Aki (neologism)

Sol (the Sun): Giizis; Gimishoomisinaan

Uranus: Waakwiing

Ursa Major, IP its quadrilateral or "bowl": Gichi Makwa (archaic)

Zodiac: See Ma'iingan Miikana


 


In Anishinaabemowin, the language of the Ojibweg Peoples, there is a word for life and the spirituality of life: bimaadiziwin. This word is derived from the verb bimaadizi, which means (s)he lives, or is alive. The verb breaks down as follows: bim means "along in space and time," -aad means "way of being or life" or "one's character or nature," and - izhi signifies "(s)he or it is in a state or condition."

Traditionally, we as Anishinaabe Peoples, regard Anishinaabe anang gikendaasowin (star knowledge) as part of an all-encompassing perspective of this bimaadiziwin. Everything that exists in the world – the spirits, the plants, the animals, the humans, water, sky, and the air – are seen as interwoven together in a complex web of life, understanding, and respect. Anangoog (stars) are a key part of that understanding narrative.¹


In chapter 1 of the "The Everlasting Sky/Our Clans Among the Stars" story we learned that, in the worldview of our ancestors, everything that existed on earth started with the stars. Even gidoodeminaanig (our clans) were made of stars, and, like the bigwaji-bimaadiziwinan (the natural cycles on the earth), they were represented (and mirrored) on a celestial level, in the form of star formations and planets. The above image, an Indigenous Ojibwe-oriented storytelling star map titled Gaagige Giizhig ("The Everlasting Sky"), is a free artistic rendition of the Waawiyekamig, the "Round Earth" as the Anishinaabeg traditionally conceive the cosmos. The image highlights the connections between the odoodemag (clans) in the below-world and the anangoog and aadawa'amoog ogimaag (stars and planets) in gichi-giizhigong, the upper-world.


Below is a glossary (alphabetical list) of the names of the known planets, stars, and constellations according to the anang nibwaakaawin (cosmology) of the Ojibwe Anishinaabeg. The names of these celestial beings correspond with the images depicted in the above sky star map. Emphasis is placed on the star clusters and constellations that are doodem/clan related. Furthermore, each constellation and planet is individually described through a segment of the Gaagige Giizhig map.

Anishinaabewaki miinawaa odakiimiwaan (Ojibwe homelands) are vast and have many regional dialects and stories; it should therefore be noted that the planets/stars and star constellations and asterisms have various different names and meanings, depending on the oral tradition of the community and the region in question. It is also important to understand that the list contains words and descriptions that cannot be thoroughly understood without complete experiential and contextual understanding of their (spiritual) significance. Also, there are many, many ways to tell a story. The list, therefore, is far from complete and limited in its cultural and spiritual accuracy. Still, an attempt has been made to compose the list from an ancient (pre-contact)² Anishinaabe perspective to stay as close as possible to the connections that exist with the Anishinaabe language, worldview, and places of origin in which the Gete-Anishinaabeg ezhi-nanda-gikenindizowaad (ancestral Ojibwe self-identitiy) is embedded.

In order to honor and protect the inherent wisdom of Indigenous star lore, and limit the loss of deeper subtleties and nuances of Anishinaabe meaning to a minimum, I therefore did my best to filter the narratives through a lens unstained by Christian/post-colonial influences and stay within the context of its linguistic origins where possible.


Gaawiin giwanitoosiimin gidanang-gikendaasowininaan: We are not losing our star knowledge!


 


 

AN ILLUSTRATED, ALPHABETICAL LIST OF THE KNOWN INDIGENOUS ANISHINAABE STARS, CONSTELLATIONS & PLANETS


A to I:

 

AADAWAA'AMOOG, or ODAADAWAA'AMOOG: “They Go With Someone in a Canoe.”

The three stars in the middle of the Gaa-biboonikaan winter constellation named Orion on Western star maps.


 



AADAWAA'AMOOG OGIMAAG, "Chiefs Go in a Canoe with Someone" (planets). Also called: Akiwag ("Worlds").


 

AADAWAA'AM OGIMAANS, "Little Chief Goes in a Canoe with Someone" (dwarf planet).

Example: Naawinaagoz (Pluto)

 

AGWAJ-AYI'II WAAWIYEYAA, "It Is a Far Away Circle"

 

AJIIJAAK ("Crane")


Ajijaak is translated into English as Sandhill Crane. Another word for this 9-star constellation is Bineshi Okanin, the skeleton bird. This summer star formation is called Cygnus in Western astrology. Cygnus (a Latinized Greek word for Swan) is the official International Astronomical Union constellation name. The Anishinaabeg, however, see this summer constellation as a sandhill crane flying northward with its long legs trailing behind.


"Cygnus X-1" is a galactic X-ray source in the constellation of Ajijaak and was the first such source widely accepted to be a black hole. The black hole (made-makadedanoo-bagonegiizhig, also called makade-waanikaan) is mentioned in several traditional Ojibwe Wenabozho and Sturgeon stories, usually told during the winter solstice. In a crane story of the Baawitigowininiwag (Ojibweg that live around the area of present-day Sault Ste. Marie, Michigan) the black hole is described as an ancient wound behind the crane's head.


Ajiijaak, or Bineshi Okanin, reflects and represents the Ojibwe Crane Clan (and possibly the Binesi/Thunderbird clan) on earth. It is this constellation – together with the Maang Anang, "Little Dipper/Ursa Minor" asterism – where our leader clans come from.

The Ajijaak clan on earth, which represents leadership and communication with the outside world, has two metaphorical names: Baswenaazhi ("Echo Maker") and Animikii (“Thunder”). These names suggests a symbolical link with Binesi, the Thunderbird; it is therefore not unimaginable that there is a direct relationship between the Crane clan in the below-world and the Binesiwi-miikana in the above-world. This notion is expressed in the top image, which shows the stylized image of a Thunderbird-- a depiction of an old rock painting -- attached to an upside-down flying red crane flying north. The image to the left shows a detail of a sterling silver bolo tie designed by the author, depicting a Sandhill Crane flying high in the southern sky, heading west while showing the Anishinaabeg Peoples the way to their destination.


 

AKI: literally "world," or "land." The plural form is AKIIN, or AKIWAG. Used to denote, i.a, the planets.


Many moons ago, when the World was not yet born, there was only something, a Great Mystery that perhaps comes close to what we would call a Dream. This Dream, or Vision, was filled with a vast sky filled with many stars and the day-sun and the night-sun, and beneath it was the earth in the form of a giant sea turtle. One day this Dream, or Vision, was materialized into rock, water, fire, and wind.

These substances were born spontaneously, seemingly out of nothing, and into each was breathed a sacred life breath that our people nowadays call GICHI-MANIDOO (Literally: Great Mystery, or sum of all Mysteries).* So it is understood that from these four sacred substances, each gifted with a different soul and spirit and nature and shadow, was created Cosmos, or Order. This brand new Order was filled with what could be called akiwag, or worlds. These akiwag were a family unit of the Sun and lesser stars, the Moon, and the Earth as well as many other planets.


All these relatives — the sun, the stars, the planets, the night-sun, and the earth — were animated by this vital life force named GICHI-MANIDOO...


*Alternative names for GICHI-MANIDOO could be GICHIDEBENJIGED ("Great Keeper of the Universe") or E-MIZIWESHKAAG ("One That Sits Everywhere").

 


AKI GIMAAMAAMINAAN, "Our Mother the Earth" (Planet Earth)


Also called Akiing: "On the Earth," Gookomisinaan: "Our Grandmother, Ogashinan: "Earth-Grandmother, Maamaanaan/Omaamaamaa "Mother," Ashkaakamigokwe: "Green Earth Woman," Omizakamigokwe: "Everywhere on Earth Woman."


Another, metaphorical, way to denote planet Earth is Minisi: "Island," or Mikinaakominis: "Turtle Island." The earth that the Anishinaabeg live on is imagined to rest on the shield of a giant sea turtle (depicted in the image by a sterling silver hair barrette created by the author, featuring shadow box settings of turquoise and red coral).


 

AKIIN ANANGOOKAANING: "Planets among the Stars."

See: Aadawa'amoog and Aki.

 

AMIK ANANGOOG ("BEAVER STARS")


Amik Anangoog is translated into English as the Beaver stars, or Beaver Constellation. This winter constellation, which is called Gemini on Western star charts, is also visible in spring. Amik (see the red and white figure with the five spirit lines emanating from its back) reflects and represents the Ojibwe Beaver Clan on earth.


The diligent beaver - who is sometimes referred to with its metaphorical name, Bimaawidaasi , or "Carrier" - is known and loved for his kindness, recourcefulness, and wisdom. He belongs to the clan group of GAAYOSEDJIG (the Providers: scouting, hunting and gathering). Other odoodemag (clans) that belong to the Providers clan group are Moozwaanowe (Little Moose-tail), Moozens (Little Moose), Mooz (Moose), Adik (Caribou), Mishewe (Elk), Waabizheshi (Marten), Waawaashkeshi (Deer), Wazhashk (Muskrat), Esiban ("Clam Killer"; Raccoon), and Waabooz (Rabbit).


 

ANANG AKIIWAN, or ANANGOKWAAN (The Star World)

Anang Akiiwan, or Anangokwaan, is translated into English as the Star World, or the Universe (literally: “there is a star world”).

 

ANANGWININI, or ANANGOWININI: "Star Man." The Ojibwe word for Planet XI.


It is still mysterious and uncertain who and where this Starman, the eleventh aki (planet) is. Today, according to the International Astronomical Union, if counting the dwarf planets as planets, the eleventh planet from the Sun would be Haumea.



However, the actual identity of this eleventh planet is really subject to the criterion for an aki, as well as numbering methodologies. In 2006 the IAU redefined the term "planet" to exclude the new category of dwarf planets (just as some planets had earlier been recategorised as asteroids). In 2006 Naawinaagoz (Pluto), Eris, Haumea, Makemake, and (in the inner Solar System) the asteroid Ceres were reclassified as dwarf planets.


Be that as it may, to our Peoples, the existence of the starman is without question. To us, the debate about what qualifies as an aki , or "planet" and what not isn't very real. Nor the criterium of what is "observative" and not. This whole defining and redefining of astronomical bodies, to us, it is just semantics. Click here to read a story about Anangwinini, told by Jonas Waisegizhig from Rama First Nation.

 

BAASHKIZODIZO ANANG: exploding star (Supernova)

 

BAGONEGIIZHIG ("Hole in the Sky")


Bagonegiizhig is translated into English as the Hole in the Sky. Called the Pleiades on Western star charts, Bagonegiizhig (depicted as a ring with inlaid spider-and-sun designs around which seven sister-guardians can be seen dancing) is a star cluster in the greater constellation of Taurus. This is the Hole in the Sky through which Giizhigookwe (Sky Woman) (or, according to a very old tradition, Asikibaashi, Spider Woman; see the figure in the bottom right corner) lowered the first anishinaabeg (humans) to the Earth. It is through the same Hole in the Sky that the jiibayag (soul-spirits) of deceased humans ascend and travel toward their final destination in the Jiibay-miikana (Milky Way). Two important ceremonies are related to Bagonegiizhig: the madoodiswan, or sweat lodge purification ceremony, and the jiisaakaan, or shaking tent ceremony.

In the Northern Hemisphere, the Bagonegiizhig star cluster becomes visible in October and disappears in April. November is the best time to look for it, when it is visible from dusk to dawn and reach their highest point in the sky. In early October, it becomes visible a couple hours after sunset. By about February, it is already high in the sky at sunset. The Bagonegiizhig is visible in late summer and early autumn as well, but only in the middle of the night.

The 7 stars of Bagonegiizhig, besides telling the traditional story of the niizhwaaso-omisenyag (seven sisters), are believed to represent the poles used in the construction of the jiisakaan. In a spiritual context, the lodge that the jaasakid (shaking tent medicine person) build also acts as a spiritual doorway, similar to the spiritual doorway that is the Bagonegiizhig.

To those who are involved in the Sweat Lodge ceremony, however, the 7 stars of the Hole in the Sky sometimes represent Madoodoowasiniig, which are the Grandfather stones used in the ceremony; in yet another context the star cluster symbolizes Binesii-waawananoon (eggs) that lie in a Thunderbird's nest.

Bagonegiizhig sits almost opposite the brightest star in the Madoodiswan (Corona Borealis) constellation. This is the binary star called Alphecca on Western star charts. It is the third star to the right in the Madoodiswan constellation; see the inserted image. Also starting in mid-November, the Bagonegiizhig cluster appears in the east-northeast after dusk, crosses the sky during the night, then gleams over the west-northwest sky before dawn. Bagonegiizhig and Madoodiswan trade places in the sky after about 12 hours time.

What else can be said about the Bagonegiizhig? In Anishinaabeg aadizookaanan (Ojibwe stories) the Bagonegiizhig is considered to be aaniindi nitam anishinaabeg gaa-ondaadiziwaad, literally, "there where the first human beings came from"; our Origin. It is the place of Niizhwaaso gikinoo'amaagewinan (the 7 Grandfather and Grandmother Teachings). It is where our mitigwakik (water drum) originates from and where our doodem/clan system comes from and where we derived our bloodlines from. So many stories come from it. We have stories of sky woman, of the 7 sisters, and of our 13 grandmothers. In the summer the Wenabozho constellation points the way to the Bagonegiizhig. In our sacred stories, Wenabozho tells us where we come from. Our clans in the night sky make preparations to welcome the gete-Anishinaabeg, the Elders, when it is their time to leave the earth world. Geget sa, the night sky is full of stories of the Anishinaabeg... See also: Binesii-wazison, Gaa-biboonikaan, Gozaabanjigan, Madoodiswan, Madoodoowasiniig, Nimitaaman Anang, and Wenabozho.

 

BEBOONIKED ANANGOOG: see Gaa-biboonikaan

 

BIIDAABAN ANANGOOG ("Dawn-Arrive Stars")


Biidaaban anangoog, is translated into English as the Dawn Arrives Stars. The smaller star (which we will call Biidaaban anangoons) is called Gamma Aquila on Western star charts. This star, colored red with a white core on the map, is the first to rise in the east. The second to rise, and larger star, is called Altair on Western star charts. We will call this star Gichi Biidabaan Anang. It is the white star depicted directly above the red star. The Biidaaban-Anangoog are the children of Waaban-anang, the Morning Star, represented by the gold and turquoise and rose quartz pendant in the illustration, a little left of the image of the big round planet Giizhigo-anang (Venus) – which is also a reference to the Waaban-anang. The Biidaaban Anangoog arrive before Waaban-anang, in the false dawn, and are aligned one above the other so that they point to where Waaban-anang will appear.

Other sources, such as reflected in the Mishomis Book by Edward Benton-Banai, say that the biidaaban anangoog are Grandmother Moon's children. Waaban-anang, the Morning Star, according to this tradition, is a female spirit and the wife of Wenabozho. She takes care of Grandmother Moon's children when she does her sacred work...

See also: Waaban-anang.

 

BIINJ-AYI'II WAAWIYEYAA, "Nearby Circle" (1st Asteroid Belt).

 

BINESI: the Thunderbird constellation

The Binesi (Thunderbird) motif (see the white bird figure at the top of the inserted image) figures prominently in several Ojibwe Anishinaabe stories, ceremonies, and depictions on rock, tree bark, and animal hide and is the overall symbol that unifies all Anishinaabeg.


It is believed that a long time ago Binesi was sent by Wenabozho – a semi spirit central in Anishinaabe creation storytelling – to bring fertility to the earth and to protect the Anishinaabeg against underground and underwater creatures, and also to teach them to organize themselves in odoodemag (clans), thus shaping the bedrock of a strong society.

 

BINESIWI-MIIKANA, “the Thunderbird’s Path”


Binesiwi-miikana is a term used occasionally by the Anishinaabeg to denote Jiibay-miikana, the “Spirit Road.” This is the path marked across the sky by the Milky Way galaxy when it is turned westward. In autumn, when it points south, the birds follow it. In spring, it turns north and the birds follow it back again. The name “Thunderbird’s Path” reflects and emphasizes the link between the Spirit Road and the Ajijaak/Bineshi Okanin constellation (Cygnus on the Western star charts): see the two-headed red bird with outstretched wings drawn upside down. See also: Ajijaak/Bineshi Okanin and Jiibay-miikana.

 

BINESII-WAZISON: Thunderbird Nest


Also called Animikiii-wazison, this spring and summer constellation, depending on the perspective of the storyteller and the context of the story told, is also known as the Madoodiswan (Sweat Lodge). When this constellation (depicted here as seven bright stars) rises above the tree tops of the forest the Anishinaabeg know that ziigwan (spring) is approaching and the land comes back to life after the winter cleansing. The Sweat Lodge is depicted in the image as a silver bracelet adorned with Thunderbird feather designs and mounted with turquoise stones and a crown of red corals. The Thunderbird's Nest/Sweat Lodge appears among the same stars as the Greek constellation of Corona Borealis. The seven bright stars depicted directly underneath the bracelet -- resembling the Corona Borealis -- are the waawananoon (eggs) that lie in the Thunderbird's nest. ⁴ The Thunderbird Nest and the Hole-in-the-Sky (Bagonegiizhig) constellations trade places in the sky after about 12 hours time.


See also: Madoodiswan.


 

BIZHIKI: see Mashkode-Bizhiki

 

CHI-OGIMA ANANG, or GICHI-OGIMA ANANG


Translated as the Great Chief Star, and called Vega in English. The Great Chief Star is depicted as a six-rayed, bluish white star, placed in the center of the star map. It is part of the Midewigaan constellation, called Lyra on the Western star maps, and symbolically linked to the nearby Ajijaak (Crane) constellation. Gichi-ogimaa rises some four minutes earlier each day as Aki (the Earth) moves around the sun. Although it is considered a late spring or summer star, it’s actually so far north on the sky’s dome that – from mid-latitudes in the Northern Hemisphere – you can find it at some time during the night, nearly every night of the year. Gichi-ogimaa controls all the other anangoog (stars) – and therefore also the clans – and assigns them their roles, so that there is nothing on Aki that does not have a ruling spirit or star in the skies. It also controls the force of gravity and causes the water to be lifted off the lakes and rivers, and it is believed this star stores up the waters and later releases them to cause snowfalls.⁵ It is said that as long as Gichi-ogimaa wills it, the spirit of biboon (winter) covers the earth with a thick blanket of snow and the fish will remain locked underneath the frozen waters of creeks and rivers and lakes. It is also said that as long as waabi-makwa, the spirit of the polar bear, rules the north and Gaa-biboonikaan, the star constellation called Orion by the white man, rises in the east and travels across the southern night sky, the animals and the people on earth hide from biboon's icy breath in their snowed-in dens and caves and houses, and the very ground under their feet will remain hard as flint for a long, long time... (Source: Zhaawano Giizhik, The Gift of Spring.) See also: Ajijaak, Midewigaan.

 

DIBIK-GIIZIS: the Moon (literally: Night Sun)


Often called - depending on the dialect and context - Niibaad-giizis (sleeping sun), Gookomisinaan (Our Grandmother), and Wezaawi-giizhigookwe (Yellow Sky Woman).

 

DITIBININJIIBIZON GITIGAANII AKI: "Ring Around the Garden World." (Planet Saturn) (oshki-ikidowin/neologism)


See: Gitigaane.

 

GAA-BIBOONIKAAN ("Bringer of Winter")


Gaa-biboonikaan, which translates into English as “One Who Brings the Winter,” is called Orion on Western Star charts. Also called Bebooniked Anangoog, the Winter Maker Constellation. The Winter Bringer, which uses many of Orion’s stars and whose arms stretch from Aldebaran (in Taurus the bull) to Procyon the Little Dog Star, embraces the whole of the winter sky. The presense of Gaa-biboonikaan heralds winter; when spring appears, Gaa-biboonikaan sinks into the west.



The Gaa-biboonikaan constellation is also called Misaabe by some Anishinaabemowin speaking people, which translates into English as “the Giant.” Some Anishinaabeg use the term Nanabozho Anang (Wenabozho Anang) for the Orion constellation during the summer moons; as soon as the first snow falls Nanabozho Anang sinks in the west and the Gaa-biboonikaan takes his place again. Wenabozho points the jiibayag (soul-spirits of the deceased) the way to our source and our origin: the Bagone-giizhig –“Hole in the Sky,” a constellation the ancient Greeks named the Pleiades –, represented in the image by the white gold ring featuring a sun and spider design.


Gaa-biboonikaan is depicted in the above image as a sky-medicine healer, holding a mide-nigig-wayaan (an otter-skin medicine bag used at Midewiwin ceremonies, which shoots curing Migis shells into people who are ill) in his left hand. From his head is a direct lightning-like connection to the Amik (Beaver) winter constellation. The Winter Bringer figure is stylized after a painting by Miskwaabik Animikii, which in turn is a modern rendering of an old rock painting located along a shortcut canoe route from Obizhigokaang (Lac Seul) to Wiinibiigong Zaaga'igan (Lake Winnepeg), along Misko-ziibing (the Bloodvein drainage).


A – widely acknowledged – Ojibwe theory about the rock paintings denoting star constellations is that the position of the pictographs is oriented toward viewing the constellations in the winter sky. In the case of the Misko-ziibing pictograph (see the inserted image to the left) it is suggested that the man holding a medicine bag, besides being a graphical reference to a Midewiwin healer seeking contact with the spirits of the Universe, represents the Gaa-biboonikaan constellation.


According to Ojibwe tradition, Gaa-biboonikaan – who, like Wenabozho, is a supernatural trickster hero – arrives in the southwestern sky around the moon when the spirit is born (December). In another old rock painting, located on a cliff at present-day Hegman Lake in Minnesota, Gaa-biboonikaan is depicted as a giant whose awe-commanding arms stretch across Gaagige-giizhig, the Forever-Sky (the Universe), enveloping the sky while each year keeping Aki (the earth) in an icy grip until the moon of boiling maple sap (April) arrives. See also: Aadawaa'amoog, Amik Anangoog, Bagonegiizhig, Wenabozho, and Wiindigoo.

 


GAAGIGE-GIIZHIG: "Forever (Everlasting) Sky": The Universe


 

GAA-MAAWAWOBAABIKIZID, "Multiple Stars Creating One Constellation": a star constellation. Plural: GAA-MAAWAWOBAABIKIZIDJIG.


See also: Niikaanag.

 

GENONDAWE' ANANG (“Long-Tailed Climbing Star": possibly Biela's Comet).


A long time ago, a Genondawe'anang hit and scorched the Earth long ago. GICHI-MANIDOO, the Great Mystery, warned the Anishinaabeg ahead of time about the approaching comet, and so they fled to a bog and rolled themselves up in the moss and mud to protect themselves. Only the Anishinaabeg who maintained their spiritual beliefs heard the warning of GICHI-MANIDOO. When the comet hit, its fiery tail spread out over the entire landscape. Nothing survived the heat. The giant animals and trees were all killed off. Only those Anishinaabeg who rolled up in the moss and mud lived to tell this story. Source: Michael Wassegijig Price.

 

GICHI-ANANG: "Halley's Comet." See Jiingwanan.


 

GICHIGAMI AKI: the "Great Sea Land" (oshki-ikidowin/neologism)


Called Neptune (Solis planet 8) in Western astronomy, Gichgami Aki is the 8th and second farthest-known aadawaa'am ogimaa (Solar planet) from Giizis, the Sun. Depicted second from the right to Gitigaane Aki (Saturn) in the image. The aadawaa'am ogimaans (dwarf planet) Nawinaagoz (Pluto) is depicted to the right of Gichigami Aki. GICHIGAMI AKI is not visible to the unaided eye and is the only planet found by mathematical predictions rather than by empirical observation. Being composed primarily of gases and liquids, it has no well-defined solid surface. Its weather is characterized by extremely dynamic storm systems. The ancient Romans named the planet after Neptunus, the god of freshwater and the sea. The Ojibwe name GICHIGAMI-AKI is therefore an oshki-ikidowin: A neologism. See also: Gitigaane (Saturn) and Ogimaa (Jupiter).


 

GICHI-GIIZHIG: "The Great Sky"


In modern Anishinaabe cosmology, Gimaamaanaan Aki, the Earth, has a dome over it, or in Western terms, a Vault. From Earth to the Vault is sometimes called ishpiming. In fact, ishpiming is anything above you. The Vault layer is called giizhig, sky, or giizhigong, in the sky; it is on the giizhig that the sun, moon, and the stars hang off of. The realm beyond the giizhig, on the other side of the giizhig "layer," is called waakwi, the land of the deceased, or waakwiing – which is the locative form of waaki. The collective of the ishpiming, giizhig, and waakwi is summarized as gichi-giizhig, "the Great Sky," or gichi-giizhigong, In the Great Sky." See also: Waakwiing.

 

GICHI MAKWA (or MAKWA)


Gichi Makwa is translated into English as “Great Bear” (or "Bear") and is part of a group of seven stars called “Big Dipper” on the Western star maps. The dipper's seven bright stars form a portion of the constellation called "Ursa Major" in Latin. Two hundred and thirty-three stars within the Ursa Major constellation borders can be seen with the naked eye on a clear night sky.


“Gwaaba’igan” (Dipper), “Aadawa'amoog Anang” (They Go With Someone in a Canoe Star), and "Ojiig Anang" (Fisher Star) are Ojibwe names for the Big Dipper. The Fisher Star/Big Dipper has seven stars with four in its bowl. It is the bowl, or quadrilateral, of the Fisher Star/Big Dipper that was called Gichi Makwa by the pre-contact Anishinaabeg (depicted in the form of the silver belt buckle with the bear design). The Fisher Star/Big Dipper, in turn, is an asterism, and the brightest part of the larger constellation commonly called Ursa Major (literally: Greater She-Bear). An asterism is a group of bright stars that are part of a larger constellation.


The Gichi Makwa and the Fisher/Big Dipper – which the Gichi Makwa forms a portion of – can be seen from most of the northern hemisphere. The seven Fisher/Dipper stars are easily visible to the naked eye and they actually do look like a gwaaba’igan (dipper). Since the Gichi Makwa/Big Dipper is near Giiwedin Anang (Polaris/the North Star; see the star in the tail of the loon) it appears to swing around the North Pole throughout the year. The Gichi-Makwa/Fisher lies just above the horizon from October to December. In December, it emerges in the northeast sky.


Throughout the long winters our ancestors used to observe how the Bear/Fisher made its way across the night sky. They knew that spring was close when Gichi Makwa /Ojiig Anang was directly overhead in the early evenings. The rise of Gichi Makwa /Ojiig Anang was also an indication that it was time to prepare for aninaatig ozhiga'igewin: the tapping of the maple trees.


The reason why the Gichi Makwa is said to have the outline of a bear, is due to the way that the stars change position in the night sky. As we move from autumn to winter the stars rotate clockwise, and resemble the way a bear changes its stance, from a quadrupedal (four-legged) to bipedal (two-legged) position. The quadrilateral (or the bowl of the Fisher/Dipper) represents the body of the bear itself, while the handle, which (possibly inspired by an originally ancient Greek tradition? ) represents three hunters chasing the celestial bear, are the handle of the dipper. (It must be noted that some would argue that the hunters chasing the sky bear is really an Ojibwe retelling of the Greek Boötes the "Bear Driver" myth.)


Throughout the ages, however, the Ojibweg started to see the Great Bear as a Fisher with an arrow sticking in its tail. Thus, the Great Bear took the form of the asterism known as Ojiig Anang (Fisher Star) in Ojibwe storiews and Big Dipper on the Western star maps. This is why nowadays our aadizookaanag (traditional stories) relate the beautiful, romantic tale of how ojiig, the fisher, heroically ascended to the sky to release the summer birds from their imprisonment at the north pole and died while trying. What was once seen as a long bear tail – or three hunters chasing the celestial bear, see the purple figures behind the Great Bear in the image –, thus became the tail of a wounded fisher punctured by an arrow ... See also: Gichi Miskwaabik Anang, Ojiig Anang, Ojiig Anangoons.

 

GICHI MISKWAABIK ANANG: "Great Copper Star"


The Great Copper star is depicted as a white-orange star on the far left side of the image. The proto-Anishinaabeg* of the far north saw the Gichi-makwa ("Great Bear") as having a very long tail of shiny copper stars that extended to the star named Arcturus ("Guardian of the Bear") on the Western star maps – called Gichi Miskwaabik Anang ("Great Copper Star") in Anishinaabemowin, the Ojibwe language. This tail is depicted as three "hunters" (see the purple figures, representing the stars of Alkaid, Alcor/Mizae, and Alioth ) that chase after at the Celestial Bear (the silver belt buckle featuring the bear figure line drawing). Seen from the earth the Gichi Miskwaabik Anang has a very bright red-orange color.

Another Ojibwe name for the Gichi Miakwaabik Anang is Gookooko'oo ("The Owl").


*It must be noted that some would argue that many "traditional" stories testify to a cross-cultural transcendence of tradition, and that the hunters chasing the sky bear is really an Ojibwe retelling of the Greek Boötes the "Bear Driver" myth.

 

GIIWEDIN ANANG, or GIIWEDANANG


Giiwed(in)anang is translated into English as the North Star (Polaris). Also called Gichi-anang (“Great Star”) and Ojiig Anang ("Fisher Star") in Anishinaabemowin (the Ojibwe language). The literal meaning of Giiwedin-anang is "Returning Home Star." It is part of the Maang (Loon) constellation. Giiwedin Anang — being within one degree of the north celestial pole —appears almost motionless as viewed from the ground. It was used by our ancestors in determining the four cardinal directions as well as navigating through Gichigamiin Aki (the Great Lakes region) at night. The Ojibweg have a story that two close brothers separated and one went up to the sky and became the "Returning Home/North Star" and the other stayed on earth and became Baswewe (Echo).


The Giiwedin-anang is the white star in the center of the drawing – located at the tip of the tail feathers of the Maang (Loon) constellation. The above illustration reflects the motion in the night sky where, viewed from the Northern Hemisphere, the main constellations and asterisms appear to rotate counter-clockwise around the motionless Giiwedin-anang. These are, starting from the Bagonegiizhig (Hole in the Sky, depicted as a ring with a spider-and-sun motif surrounded by seven sisters), in counter-clockwise direction: Bagonegiizhig (Pleiades, a star cluster appearing in Fall), Mashkode-bizhiki (Perseus, a Winter constellation, depicted as a blue buffalo), Mooz (Pegasus and Lacerta, appearing in Autumn; depicted as a white and blue running moose), Binesi Animikii & Ajiijaak/Bineshi Okanin (Cygnus, a Summer constellation, depicted as a red crane and a white Thunderbird), Wenabozho Anang (Scorpius, a Summer constellation; depicted as a hare in a canoe shooting arrows at Mishibizhiw, the Great Horned Lynx ), Madoodiswan (Corona Borealis, a Summer constellation, depicted as a silver bracelet mounted with a turquoise and seven red corals), Noondeshin Bemaadizid (Hercules, a Summer constellation, depicted as a dancing white and blue male figure shaking his ceremonial rattlers), Maang (Little Dipper, a Winter asterism, depicted as a brown loon), Gichi-Makwa (quadrilateral of Ojiiganang, the Big Dipper, appearing in Winter as well as in Summer; depicted as a silver belt buckle with a bear design), Mishibizhiw (Leo and Hydra, appearing in Spring, depicted as a green horned lynx with a long curled tail ), Ma'iingan Anang (Canis Major, visible in the Northern Hemisphere from December-March; depicted as a wolf), Amik Anangoog (Gemini, a Spring and Winter constellation, depicted as a red and white beaver), Gaa-biboonikaan (Orion, a Winter constellation, depicted as a Midewiwin man with outstretched arms holding high an otter skin medicine bag), and Mikinaak Anangoog (Capella, a prominent star system in the northern winter sky; depicted as a silver hair barrette in the shape of a turtle).

 

GIIZHIG-ANANG: the "Day Star."


Nigaabii-anang (which shines at nightfall) and Waaban-anang (which rises the following dawn) form together one star, named giizhig-anang, the Day Star – known by the name of Venus by most non-Native people. In many an aadizookaan, sacred stories of the Anishinaabeg, Dawn and Evening tot his day live on as Grandfathers who – neither one being more powerful than the other – continue their duels, thus symbolizing the eternal conflicts and dualisms within the human soul and in human society. Another name for this planet is Waaseyasiged Azhebaashkaabizod Aki: The Bright Planet That Spins Backward. The Giizhig Anang is depicted in the form of the round yellow-brown celestial body; the spirit of the Waaban-anang/Morning Star is symbolized by the gold, turquoise, and rose quartz pendant in the foreground. See also: Nigaabii-anang, Waaban-anang.

 

GIIZHIG-ANANG: the “Sky Star”


Giizhig-anang is depicted as the bright six-rayed star at the bottom left in the drawing. Not to be confused with the planet Venus, which bears the same name in Ojibwemowin (Ojibwe language). Called Sirius (nicknamed “Dog Star”) on the Western star charts, this brightest star of the night sky (due to its proximity to Giizis, the Sun) is a binary star and part of the constellation of Ma’iingan Anang; called Canis Majoris on the Western star maps. It is believed that archaic Algonquian speaking Peoples (ancestors to the Anishinaabeg) believed that the souls of the deceased started their celestial journey home at this star. See also: Ma’iingan Anang, Ma'iingan Miikana.


 

GIIZHIGOOKWE: Sky Woman


Above the turtle island (depicte here as a silver turtle) dances the Sky Woman who, after giving birth of the first two Anishinaabeg, had descended through the BAGONEGIIZHIG or Hole in the Sky (Pleaiades: depicted here as a ring with a spider motif on it) and put them on the island/earth to nurture them to womanhood and manhood. Once she had fulfilled her sacred task she ascended back into the sky where she found a new home, behind the moon. Once there, she changed her name in WEZAAWI-GIIZHIGOOKWE, Yellow Sky Woman, and she became known as NOOKOMIS DIBIK-GIIZIS, Grandmother Moon herself. From here on, Nookomis Moon watched over her children by night; by day MISHOOMIS GIIZIS (the Sunfather) and OMIZAKAMIGOOKWE (the Earthmother) took care of them. And Nookomis’ existence, her gift of life, and the primacy of women are still remembered by her children the Anishinaabeg each time Dibik-giizis, the Night Sun shines on their precious island-home. See also: Aki and Bagonegiizhig.

 

GIIZIS: "Luminary"


Giizis is any celestial body that gives off light; in particular the Sun. Technically, the Sun, since it is a star, is Giizis Anang. The Sun, in a metaphoric context, is often referred to as Gimishoomisinaan, "Our Grandfather," Giver of Life. The path of the sun, called Ecliptic(a) in Western astronomy, is called Ma'iingan Miikana (Wolf Trail) in Ojibwemowin. See also: Binesi (Thunderbird Constellation).

 


GITIGAANE: "Garden" (oshki-ikidowin/neologism)


Gitigaane is the sixth planet from Giizis, the Sun, and the second-largest planet in the Solar System.

Also called: Ditibininjiibizon Gitigaanii Aki: "Ring Around the Garden World." Called Saturn in

Western astronomy. Depicted in the image to the right of the large planet called Ogimaa (Jupiter).


 

GOOKOMISINAANASABIKESHIINH: "Our Grandmother Spider."

 

GOZAABANJIGAN is the Shaking Tent constellation. See also: Bagonegiizhig, Madoodiswan


 

GWIINGWA'AAGE: "The One Who Came from the Shooting Star"; the Wolverine.


The aadizookaan (sacred story) about how the wolverine came to earth goes as follows: "A long time ago, there were four star spirits soaring through the night sky. One of the four spirits was belligerent and ill-tempered. While soaring through the night sky, the contentious star spirit, in an attempt to startle and scare everyone on Earth, flew too close, lost control, and collided with the Earth. The spirit left a huge crater in the Earth where it hit. The Anishinaabeg, who were familiar with the antics of that particular star spirit, cautiously examined the crater and continued to observe it for several years."

"Over time, it filled with water and became a lake. Eventually, trees and grasses began to grow on its banks. One day, an unusual animal emerged from this lake; an animal that the Anishinaabeg had never seen before. It had a vicious and ill-tempered disposition. It was said that this animal was the star spirit that hit the Earth long ago. So, the Anishinaabeg called this animal "Gwiingwa'aage" ("Gwiigwan"—comet; "aage"—originating from). Contained within the Anishinaabe name for the wolverine is the occurrence, recorded in oral tradition, of a jiingwan (meteorite) colliding with the Earth long ago. That crater still exists today in northwestern Quebec, Canada.” Source: Michael Wassegijig Price. See also: Jiingwanan.

 


IKWE-ANANG: the Women's Star


 


NOTES:


² Pre-contact: of or relating to the period before contact of the Ojibwe Anishinaabeg with the Mooniyaag (European colonizers). ^ ³ Source: Teachings of the Eagle Feather, part 7 by Zhaawano Giizhik. ^

⁴ On the southern shore of Naadowewi-gichigami (Great Rattle Snake Lake, nowadays called Lake Huron), in a place called Kikonaang, “the place of the kettles,” mysterious round stones lie scattered about; in the old days these stones were believed to be the eggs of the Thunderbirds that nested on the jagged, high point of land jutting into the lake. Source: "Gibwanasii and Thunder Eagle Woman" by Zhaawano Giizhik. ^





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