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

zhaawano
Mar 20, 2023
7 min read

Updated: Mar 30

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

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

BOOZHOO! Many acknowledge today as the onset of Ziigwan, the vibrant season we call spring! This year, the first day of spring falls on Thursday, March 20. The beginning of spring is defined by an astronomical event known as the (vernal) equinox, instead of a fixed calendar date. In the Northern Hemisphere, the vernal equinox occurs 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 lunar cycles, (early) spring begins with the flow of life-giving maple tree sap. If you listen to the trees at this time, you can hear them crackling as the sap moves. For others living in areas without many maple trees, early spring starts when sucker fish spawn, or when eagles, geese, and crows take flight. The timing of these events depends on the natural behavior in a particular region. It is challenging to assign a specific date to the beginning of the Spring Season. Unlike those who follow Western tradition and thought, Anishinaabeg do not use fixed dates to mark significant natural events.

We call the spring equinox, or late spring, Minookamin. Traditionally, Minookamin (Late Spring, meaning "Being-Good-Earth") signifies the beginning of the new year for the Society of the Dawn People (Waabanoowiwin), unlike the Midewiwin, who view the new year as starting in the Winter Season. The Spring Equinox celebration or ceremony occurs right after the Sugar Bush camps.

For the Midewiwin, Ziigwan, or early Spring, signifies a time to participate in a spiritual practice known as webinigewin — "throwing away"; a period for letting go. This concept is easy to picture when the ice on lakes and rivers starts to melt. As the waters begin to flow freely, it marks the moment for emotional healing, starting with the release of thoughts and feelings toward one another.

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

Zhiishiigwanan, like many items used in everyday and ceremonial life on earth, are deeply connected to the spirits of the sky world. Among the Ininewak (Cree), who are elder relatives of the Anishinaabeg and share similar cosmological views, the sound of the rattle signals 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 Ojibwe word ziigwan, in turn, derives from the verb ziiga'anjige, which means "pour": a reference to spring being a time of rejuvenation when snow melts, trees run sap, and life and food spring from the earth.

The full moon that lit up the night on March 14 is the closest full moon to the vernal equinox occurring on March 20. According to the solar calendar, the equinox marks the astronomical beginning of spring in the Northern Hemisphere, when GIIZIS, the Sun, crosses the celestial equator moving northward.

Ziinzibaakwadooke-giizis (Sugar Making Moon) is the name we give to the full moon that occurs in March.

The names for the late winter and spring moons (months) vary significantly in the northwoods. For March, terms 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 called Crow Moon (Aandego Giizis) in some areas and Eagle Moon (Migizii-biisim), Goose Moon (Nika Giizis), Hard Crust on the Snow Moon (Onaabani Giizis), or Snowshoe Breaking Moon (Bebookwedaagime Giizis) in others, with variations. A hard crust forms on the snow that supports our weight. Making maple sugar is a traditional event, taking place in March in some areas and April in others. Therefore, 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 move from a time of reflection and storytelling to a new year filled with fresh beginnings. We get ready for our sugar camps and are excited to connect with nature. We start to feel invigorated — spring is a period of spiritual renewal, but it also brings a feeling of physical vitality.

At ground level during this season, 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 vital 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 pursued. These animals, along with birds, migrate from southern areas to northern regions to give birth. In the past, these annual migrations were vital for our food supply. As plants, trees, and herbs begin to regenerate 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 an essential 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 previously noted, for some Anishinaabeg of the northwoods, Ziigwan signifies the traditional beginning of a new year, both physically and spiritually, as we transition from a quiet period of storytelling and teachings to a new cycle of beginnings. Binesiwi-miikana, the Thunderbird Path, referred to in English as the Milky Way, shifts northward, leading migrating birds and the supernatural Thunderbirds from their stone nests on a mountain near Thunder Bay. The appearance of Ojiiganang, the Fisher Star constellation, indicates to the People that it is time to move their camp into the forest and commence aninaatig ozhiga'igewin, or the tapping of maple trees.

What does spring mean to me personally?

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.

While I have not personally participated in any spring ceremonies, I imagine them as a celebration of life and the numerous blessings that come from the east, including the flourishing of plants and trees. During spring, the earth awakens similarly to a newborn emerging from the womb. In my mind, the ceremony emphasizes the link between our physical health and the earth, reminding us of the concept of mino-bimaadiziwin: to maintain our well-being "in a good physical way."

From my perspective, the spring ceremony also alludes to the upcoming season, which is summer. During summer ceremonies, we are reminded of GIIZIS, the sun, our life giver, and the south, the source of youth. This time emphasizes the significance of caring for and healing our emotional well-being and encourages us not to hesitate to seek help if we feel emotionally unbalanced. I wonder if this is why the ceremony is so exhausting for participants yet also brings joy. 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 wrong, but that's my perspective.

I am confident that we can only have a meaningful impact on others when we are balanced and feel worthy. This is why I am always delighted when my friends, after attending a ceremony, share that they feel good about themselves. It encourages me to work hard, keep a positive outlook, and feel good about myself. I am grateful for our ceremonies.

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