Spirit of the Seasons, part 20: Why the New Lunar Cycle Begins Today

zhaawano
4 days ago
14 min read

Updated: 1 day ago

Manidoo-giizis (Spirit Moon; January 3, 2026)

"Gift of the Sucker Fish" painting by Zhaawano Giizhik

Boozhoo indinawemaaganidog, gidinimikoo miinawaa. Biindigen miinawaa nindaadizooke wigamigong; enji-zaagi'iding miinawaa gikendaasong. Ninga-aawechige noongom giizhigad! "Hello my relatives, I greet you in a good way. Welcome back to my Storytelling Lodge, a place of love and learning. Let's share a teaching today!"

With tonight's full supermoon and a meteor shower illuminating the night sky, I thought I'd honor the tradition of biboonishiwin (wintering) and reflect a little on the beginning of a new lunar calendar cycle, as observed by the Anishinaabe People. To them, today marks the beginning of a new cycle of life.

Namebini-giizis (Sucker Fish Moon) is the name we assign to the first full moon in the Spirit Moon (the month of January) because, during this time, the namebinag [nuh-may-ah-pin-nuck] return from the spirit world to purify the waters, offering themselves as a crucial sacrifice to nourish the Anishinaabeg. Namebin is also the term for a medicinal root used in childbirth; it signifies the start of life, the birth of a new life moon, coinciding with when certain relatives (such as the bears) are born under the full moon of January. This month's supermoon is visible in the eastern sky as night falls, rising higher and moving southward as midnight nears.

Aaniin dash weji-izhinikaazod a'aw waawiyezi-dibiki-giizis? Mii o'api namebin ogii-shawenimaan iniw Anishinaabem.
 
"Why is this full moon called so? Because it is when the sucker fish give themselves to the Anishinaabeg."

Why does the lunar cycle begin today this year, instead of three days earlier, as indicated by the Gregorian calendar? In other words, why do we, as Anishinaabe people, traditionally wish each other Happy New Year today instead of January 1? Additionally, how does this period connect to our manidookewinan (ceremonies) and aadizookewinan (traditional storytelling)?


Here are some Ojibwe phrases for expressing New Year wishes:

Mino Oshki-biboon! ("Happy New Winter!");
Mino Aabita-biboon! ("Happy Midwinter!");
Minawaanigozi Oshki Biboon ("To Be Happy New Winter");
Mino Ojiindiwi-giizhigad! ("Happy Kissing Day!") — a post-contact expression;
Mino Anamikaadiwi-giizhigad/Mino Nimkodaadeng ("Happy Greeting Day!") — two post-contact expressions spoken by Western Ojibwe speakers and Eastern Ojibwe speakers, respectively;
Mino Minookamin ("Happy Earth Awakening") — a phrase used in Spring, symbolizing the period when maple trees come to life and begin producing their nourishing tree sap.

The Ojibweg, like all Anishinaabeg, traditionally follow a lunar calendar. The concept of a 'year' according to the Gregorian solar calendar does not align with traditional Anishinaabe beliefs. We view everything as a continuous cycle, with solstices and equinoxes serving as significant markers on this continuum, each having its own distinct mashkikiwan (medicines).

Prior to the arrival of the European invaders, the notions of 'year' and 'new year' were not inherent to the Anishinaabe Peoples.

Understanding the traditional Anishinaabe lunar calendar is crucial, as it consists of 13 moons. Each cycle traditionally starts with the full moon, representing the peak of the month's energy and helping to track seasonal changes. These 13 cycles correspond to environmental shifts and are assigned specific names that differ by region.

Before we focus on a specific Anishinaabe tradition related to the lunar cycle and New Year's celebration, let's consider the broader context. For many Indigenous Peoples of Turtle Island, new beginnings (the start of a new lunar calendar cycle) take place in ziigwan, or spring. For those who observe the moon's cycles, ziigwan begins with the arrival of the full moon that signifies the flow of the life-giving maple tree sap. Some Anishinaabeg acknowledge the emergence of the Sugar Making Moon as the New Year.

The full moon that appeared around March 14, 2025, was the nearest full moon to the vernal equinox on March 20. In the solar calendar, this date signifies the astronomical start of spring in the Northern Hemisphere, as Giizis the Sun crosses the celestial equator heading north. Ziinzibaakwadooke-giizis (Sugar Making Moon) is the name we give to the full moon that occurs in March.

The Anishinaabeg refer to the spring equinox, or late spring, as Minookamin. In tradition, Minookamin marks the start of the new lunar calendar for the Society of the Dawn People (Waabanoowiwin), in contrast to the Midewiwin, who hold that new life begins in Winter. The Spring Equinox celebration or ceremony takes place right after the Sugar Bush camps.

In Midewiwin belief, a new life cycle (the start of a new lunar calendar) begins in abitaa-biboon (midwinter), approximately at akiinaaniwan (winter solstice).

For some Anishinaabeg, new life, marking the start of a new lunar calendar cycle, begins in spring when Mother Earth comes to life. For others, particularly the Misi-zaagiwinini Anishinaabeg (Mississaugas), the lunar calendar—and thus the New Year—starts with the full moon in February, aligning with the time when bears leave their winter dens. In the southeastern region of Anishinaabe Aki, February is known as Makwa-giizis, or Bear Moon; another name for this period is Makoonsag-gaa-nitaawaadi-giizis; Moon when the bear cubs are born. Additionally, some Anishinaabeg consider the moons when the maple tree sap starts to flow as the beginning of a new year, occurring, depending on the region, from mid-March to mid-April.

In Midewiwin tradition, however, new life (marking the start of a new lunar calendar cycle) begins during abitaa-biboon (midwinter), around akiinaaniwan (winter solstice). This period is typically dedicated to engaging in sacred-storytelling, organizing spirit dishes, and feasting with the community. It is also a time for gathering and preparing for spring ceremonies and initiation rites. For the Ojibwe Anishinaabeg residing in the west, the winter solstice marks the beginning of preparations for the summer solstice Thirsty Dance (Sun Dance). The "beginning of the sun" fire is lit, four songs are prepared for the Thirsty Dance, and the tobacco bundle for the summer solstice is tied.

The Wind Medicine Healer painting by Zhaawano Giizhik

For the members of Animikiigamig (the Thunder Lodge), the start of spring and the winter solstice are deeply linked. In Animikiigamig tradition, there are four animikiig (Thunders). The eldest, the Waabishki-animikiig (White Thunders), bring snow and ice, while the youngest, the Ziigwan Animikiig (Spring Thunders), bring spring rains. When the Thunders herald the arrival of spring during winter, makoonsag (baby bears) are born. The Thunders wake the makwag (bears) and give the Anishinaabeg thunder names. In winter, the Thunders allow rain to melt the ice and snow, symbolizing the awakening of Mother Earth. With the winter solstice's approach, the Thunder people of Animikiigamig begin preparing tobacco offerings. They prepare their tobacco offering for the Thunderbird anticipated at the summer solstice. Four lodge members, representing the four Thunders, place the asemaa in a white cloth that represents winter. During the Thirsty Dance (Sun Dance) at the summer solstice, this tobacco offering is used in the first pipe to present the Thunders with a smoke. The same four individuals smoke the first pipeful of tobacco—the first plant of Creation—as a gesture of thanks to the first Thunderbird that brings rain. This tobacco bundle is stored in a bison skull until it is opened at the summer solstice.

These activities, including feasting, offering spirit dishes, storytelling, and preparing asemaa for the Thunder Grandfathers, take place around what is regarded as the annual start of the lunar calendar.

The Anishinaabe's traditional 'New Year' seldom aligns with January 1. Instead, it usually occurs in the week before or after, based on the appearance of the full moon following the Winter Solstice. In 2026, the full moon after the Winter Solstice will occur today, on the first day of manidoo-giizis ('spirit month,' when a full moon rises), coinciding with January 3.

"Sharing Midwinter stories" painting by Zhaawano Giizhik

You might wonder why most Anishinaabeg now observe the "new year" during winter. The explanation is complex. Some believe that celebrating New Year on January 1 was enforced by European colonizers who introduced the Gregorian solar calendar to Turtle Island. While this is accurate, there's more to the story. The traditional beginning of a new lunar cycle seldom coincides with January 1, but it might happen in the week before or after, based on when the full moon appears after the Winter Solstice. An ancient teaching, likely from before European contact, has been maintained by an old warrior society known as the Windigookaan (No-flight Contraries; literally: 'Society of the Cannibal Winter Monster'). This teaching indicates that the wiindigoog were responsible for creating biboon (winter) to preserve the planet; their actions from the sky shaped the polar caps and the seasons, marking the beginning of the Anishinaabe lunar calendar.

The ancient wiigwaasabakoon (birchbark scrolls), safeguarded for centuries within the Midewiwin's spiritual traditions, disclose that numerous characters in the aadizookanan (sacred stories) are beings that originated during the last ice age. Animikii-binesiwag (the Thunderbirds) have persisted, Mishiginebig (The Great Horned Snake) has persisted, Mishibizhiw (the Great Horned Lynx) has persisted, Wiindigoog (Winter Cannibals), Baagak (the Flying Skeleton), and Gichi-misaabe (the Giant) have persisted and are still observed, Wenabozho (the Great Shapeshifter) and his brothers remain subjects of discussion, and most of our ceremonies honor the endurance of those from the last ice age.

It is believed that in ancient times, the wiindigoog were not humans but spirits living along the banks of the Jiibay-ziibi, the majestic River of Souls flowing through the Galaxy. These spectral entities appeared as enormous, terrifying skeletons with bones jutting through their skin, which had the ashen color of death. In this celestial domain drifting across the sky, surrounded by gas, debris, and vast clouds of water, they would lie in wait to capture and devour those unfortunate deceased humans whose souls were unprepared for their journey home to Waakwi—the Land beyond the stars where their ancestors dwelled.

The tale of Wiindigoo, the cannibal spirit from the North and a prominent figure from the last ice age, demonstrates that everything in the universe stays frozen until a planet or a sun/star provides enough warmth to cause melting. This is where the Wiindigoo spirits come into play. Whether they are on earth or in space, wiindigoog establish the line between ice and water.

It is thought that in ancient times, the wiindigoog were not humans but spirits residing along the banks of the Jiibay-ziibi, the majestic River of Souls that flows through the Galaxy. These spectral beings manifested as enormous, terrifying skeletons with bones protruding through their skin, which had the ashen hue of death. In this celestial realm drifting across the sky, surrounded by gas, debris, and vast clouds of water, they would lie in wait to capture and consume those unfortunate deceased humans whose souls were unprepared for their journey home to Waakwi—the Land beyond the stars where their ancestors resided.

However, long ago, in an era spanning countless generations, the earth underwent a transformation that plunged the world into chaos. Amidst this upheaval, the sky wiindigoog appeared to restore balance. They descended from the stars, traversing the void of space and moving through the earth to stabilize its rotation and secure the steadiness of the Earth's poles. Consequently, the wiindigoog were granted the power of ice to maintain the Earth's true poles. This event marked the creation of biboon (winter) and the beginning of the Anishinaabe calendar, initiating the seasonal cycle around the Winter Solstice — just days before the full moon rises, when the sucker fish give themselves to the Anishinaabeg...

Mii sa iw ekoozid, that’s as far as it goes... Miigwech gii-bizindawiyeg...thank you for listening.

For additional information on the lunar calendar of the Anishinaabe Peoples, check out Stories and teachings from the Earth: Dance of the 13 Moons

SOME NOTABLE AADIZOOKANAG (SUPERNATURAL STORY FIGURES) THAT ORIGINATED DURING THE LAST ICE AGE:

Aniwye: a large creature resembling a skunk that devoured humans through gas emissions. [ah-ni-way-eh] ("way" pronounced like English "why.") Also see: Mishi-zhigaag;

Ayaase, also "Aayaash" or "Iyash", "Filcher-of-Meat" [ah-YAHSH]. An Ininew (Cree)/Ojibwe character who has all kinds of adventures in which he kills or defeats strange monsters, then returns them to life as good people or animals;

Baagak [pahk-kuck], a flying skeleton or bony specter, akin to the Wiindigoo and the Misaabe, is a remnant from the ice ages. In certain tales, it represents a person transformed into this winter spirit form due to committing murder. In Ojibwe cosmology, the Flying Skeleton is seen as an aadizookaan or "supernatural story figure" and "spirit helper" as it embodies various elements of the spirit world, death, and the afterlife. The idea of Baagak as a terrifying figure and a punished murderer is a negative perspective, probably shaped by the boarding/residential school system. In traditional Anishinaabe beliefs, death is not viewed negatively or as something evil. Instead, it is regarded as a manidoo (spirit) and a gekinoo'amaaged (teacher) that brings positivity, imparting the understanding that death is a natural aspect of life and a transition into another form of existence. Another name for this being is Bizhishigoganewin (skeleton);

Baa-iinsiwag[bah-EEHN-sih-wuck]: little manidoog (spirits) that dwell on shores and beaches and warn humans at night of mermen and mermaids;

Bagwajikwe [bug-wuj-ih-kweh], the Wilderness woman, is a potentially dangerous female spirit encountered by men during their dream quests;

Bagwajiwininiwag [bug-wuj-ih-wih-nih-nih-wuck]: Known as "Wilderness Men," these small and mischievous spirits inhabit the sandy shores of lakes, warning passersby of the feared Mermaid. They are sometimes called apa'iins or pai'iins, meaning "little person";

Bineshiiyikwe okanan [bih-neh-sheeñ-yih-KWE o-kun-NUN]: The Baagak has a female counterpart known as Bineshii[n]yikwe Okanan (Female Bony Bird) in the Ojibwe language. She was a grieving woman who fell in love with Baagak, but since he did not answer her feelings, she also became a skeletal apparition. It is believed that she resides not only on earth but also in the star world, as a 9-star summer star formation resembling the stick figure of a waabi-ajijaak (a white sandhill crane) flying north. On earth, when an ikwe (woman) dies, she may transform into a bineshiiyi okanan (bony bird). These flying skeletal beings, when they appear at night, are thought to predict impending death.

Bizhishigoganewin [bih-zhish-ih-go-gah-NEH-win]: see Baagak.

Gawesind [ga-weh-sind], the Feared One, a figure who was assassinated by the little manidoog (spirits) after he had systematically bullied and harassed them;

Gayanwe [ga-yan-WEH]: a legendary manidoo who seeks to destroy Wiindigoowag, or cannibalistic creatures;

Jiibayaabooz [gee-bay-ah-booz]: "Ghost Rabbit," youngest brother of Wenabozho and the patron of music and the underworlds of earth and waters;

Maajiigawiz [mah-gee-ga-wiz](also known as Gabeyang, the west wind) serves as the guardian of tradition and ceremonies, symbolized by makwa, the bear. Among medicinal plants, giizhikaatig (northern white cedar) is associated with him. He is the eldest brother of Wenabozho. He is renowned for taking the wampum from the grizzly bears in the Land of the Setting Sun and giving it to the Anishinaabeg;

Ma’iiñ gan [ma-eehñ-gun] the wolf, embodiment of biiwaanag [beeh-WAH-nuck]("flint") and adopted by Wenabozho as his brother, and together they had many adventures as they walked the newly created earth naming all of the other creatures on the planet;

Makadeshigan [ma-ka-DEH-shih-gun]: the Black Bass, ruler of the underworld, protector of the night and bad dreams;

Mashkasaswaabik [mushk-a-sas-wah-bick], also known as Flint, is the quintuplet brother of the Four Winds. At birth, he tore his mother apart and was punished by the Great Hare (Wenabozho), who chipped pieces from his stony form;

Memengwaag [meh-mehn-GWAHG]: butterfly-spirits, crafted by Wenabozho to delight the children by tossing vibrantly colored pebbles into the winds;

Memegwesiwag [meh-meh-gweh-sih-wuck], or Memegawesag [meh-meh-gah-weh-seh-wuck]: "Those Who Speak Strangely." These noseless, hairy-faced, dwarf-like anthropomorphic beings are known for their friendliness. Often called Rock People, they reside along riverbanks and steep rocky slopes in the Great Lakes area and are sometimes seen paddling a stone canoe as they emerge from their rocky dwellings. Famous for their medicinal expertise, they usually travel in small groups and reveal themselves only to those with pure hearts, often abinoojiinyag (children). Once they were looked upon as powerful dream guardians, and if a person fasted in search of a vision, he or she would sometimes dream of the Memegwesiwag, which would protect the dreamer against the evil spell of a jaasakiid or shaking tent seer;

Miishaakomoog [meeh-shah-koh-moohk]: "Hairy Beings," whose appearance is a blend of the Misaabeg (Giant People), the Bagwajiwininiwag (Wilderness People), and the Memegwesiwag (Little People). These tall and hairy sky-dwellers roamed the earth and learned from the Misaabeg (Giants) how to utilize and navigate the land and lakes. Over time, they became instructors to humans. They taught the Anishinaabeg not to harm the earth, not to exploit it, not to dominate; to always give back. Their role was to teach humankind to avoid devastating the earth or causing any disruption to it. Although they are known by their Ojibwe name Miishaakomoog, or Miish'akomoog, the Hairy Ones, they are commonly referred to as Sasquatch - not to be confused with Misaabe, the Giant.

Misaabe [mih-SAH-beh] also called Gichi-misaabe and Mishi-naabe), a giant who lives in the forest and teaches mankind the virtue of Honesty;

Mishibizhiw [mih-shih-bih-ZHEW]: Known as "the Great Lynx," this being dwells in the depths of Lake Superior and possesses the ability to transform into any creature. It usually takes the form of a giant lynx covered in fish scales with copper spikes along its back and tail. As a guardian of the copper mines in Gichigami (Lake Superior), Mishibizhiw is a creature of the underground and underwater realms and serves as the eternal foe of the Binesiwag (Thunderbirds) of the Upper world. Legend has it that Wenabozho created it to assist the jiibayag, the wandering spirits of the deceased, in finding their way home. Numerous stories are told in the winter about Mishibizhiw, who is always associated with the sacred miskwaabik (copper), provides food for the Thunderbirds, and remains vigilant and prowling in the waves of the Great Lakes. As a powerful and unpredictable manidoo, encountering it is considered both perilous and potentially rewarding;

Mishiinimakinakoog [mih-sheeh-ma-kin-nock-oohg]: turtle spirits, enigmatic island beings that dance on moonlit cliffs or "row" through forests, and are sometimes heard shooting, but rarely seen;

Mishi-zhigaag: [mi-sheeh-zhih-GAHK] (also see Aniwye): a colossal skunk monster that consumed humans by releasing gas, making them ill and resulting in their death. This creature was ultimately vanquished by Ojiiganang (Fisher Star) and, according to tradition, was transformed into a regular skunk by either Ojiiganang or the cultural hero Wenabozho, which explains why skunks spray;

Mizabigam [mih-ZA-bih-gum]: Little Man of Iron, a mysterious specter who inhabits picturesque caves and unique rock formations, deep arroyos and other places suitable for the seeking of visions;

Mizabigamag [mih-za-bih-gum-UCK] : "Little Men of Iron.";

Mizaawaabikamoo [mih-ZAH-wah-bick-a-mooh] /Ozaawaa-bikamoo [oh-ZAH-wah-bick-a-mooh], a Rock Manidoo (Spirit);

Nibiinaabe [nih-bee-nah-BEH]: "Sleep Being"; the Merman, a manidoo that dwells at the bottom of the sea, lakes, and rivers luring women in his hideaway, where they are changed into nibiinaabekwewag (mermaids);

Nibiinaabekwe [nih-bee-nah-BEH-kweh]: "Sleep Being Woman"; the sweet-voiced but treacherous Mermaid who lures people into the lakes. In certain aadizookaanan (legends), she is associated with a specific doodem, or clan, believed to have a special connection with water and the spirit world. Members of this doodem are thought to have the ability to communicate with water spirits and influence the tides and currents. They are also believed to have the power to transform into mermaids or other aquatic beings. In some aadizookaanan, the mermaid clan is linked to a particular location, such as a specific lake or river. They are said to protect and nurture the water in their domain and to interact with other water spirits and creatures;

Omakakii [o-mah-KAHK-keeh, o-muck-kuck-KEEH]; the Frog Spirit: Frogs are featured in numerous aadizookanan (in one tale, the supernatural trickster Wenabozho donned a frogskin). In nature, omakikiig [o-muck-kuck-KEEHG] are known to begin croaking after the rain, producing smoke (steam) that signifies the end of aadizookewin (storytelling);

Wenabozho [WEH-nah-booh-ZHOOH]: the Great Hare, a popular trickster and hunter and a grandfather possessing great wisdom in the prolonging of life;

Wiisagejaag [weeh-suh-keh-djahk]: In the traditions of the Northwestern Ojibweg and the Anishininiwag (Oji-Cree), he is known as the Crane Spirit. Following the formation of the world, Wiisagejaag flooded the earth and used his supernatural abilities to establish his own domain. He is also characterized as a man with the folly of a whooping crane;

Papiigawiz [pa-peeh-ga-wiz]: (literally: "Disowned Son") also known as Yenaadizi [yeh-NAH-dih-zih], brother of Wenabozhoo; patron of winds and dances, creator of breezes, whirlwinds, and hurricanes;

Wiindigoo [WEEHN-dih-go]: a winter spirit of excess: originally a human from the northern shores of Lake Nipissing who transformed into a supernatural cannibal giant and was defeated by a human hero named Miigis, or Shell.