Teaching Stories, part 30: A Tribute to Gichi-aya’aag, the Great Beings of the Earth
- zhaawano
- 1 hour ago
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Binaakwe-giizis (Falling Leaves Moon)/ Waatebagaa-giizis (Leaves-Turning-Colors Moon); December 1, 2025
This article contains phonetic transcriptions of Ojibwe words, along with audio recordings. Refer to the phonetic chart at the end of this page for pronunciation guidance!
"If only our eyes saw spirit instead of matter, essence instead of appearance. How different would we view the world. How different our ideals of beauty and humanity would be." — Zhaawano GiizhikBoozhoo, aaniin! Today, let's take a moment to reflect on gichi-aya’aag, the Great Beings in our world. While the term gichi-aya’aa (pronounced: gih-chee-a-ya-AH), meaning "great being" in the Ojibwe language, is not solely used for humans, it often comes to mind when I think about the Elderly members of our Nation. This term reflects my profound respect for the elderly, stemming from their special connection to Aki, the earth, and mino-bimaadiziwin, sacred life wisdom. Walking the earth for so long truly means something!
Pronunciation of Gichi-aya'aa:
Pronunciation of Gete-aya'aa:
In Anishinaabemowin, the language spoken by the Ojibwe people, the terms used for elderly individuals vary based on region, dialect, and context. Here are some examples, along with audio recordings of their pronunciation (according to phonetic writing chart#1), presented in both written and audio formats:
gichi-aya'aa, plural: gichi-aya'aag [gih-chee-a-ya-AH/gih-chee-a-ya-AHG] (“great being there")
gichi-ayaa, plural: gichi-ayaag [gih-chee-a-YAH/gih-chee-a-YAHG] ("great being there")
gete-aya'aa, plural: gete-aya'aag [geh-teh--a-ya-AH/gih-chee-ah-ya-AHG] ("old being there") — South-shore Ojibwe (in Michigan and Wisconsin)
gitaadizii, plural: gitaadiziig [gih-tah-diz-zeeh/gih-tah-diz-zeehg] ("s/he lives an old life") — Northwestern Ojibwe (NW Ontario) and Western Ojibwe (Manitoba, Saskatchewan, Alberta)
getaadizid, plural getaadizijig [geh-tah-diz-zid/geh-tah-diz-zih-jihg] ("s/he who lives an old life") — Northwestern Ojibwe (NW Ontario)
gichi-anishinaabe, plural: gichi-anishinaabeg [gih-chee-a-nih-shih-nah-BEH]/gih-chee-a-nih-shih-nah-BEHG] — ("great human being") — Northwestern Ojibwe (NW Ontario) and Western Ojibwe (Manitoba, Saskatchewan, Alberta)
gete-anishinaabe, plural: gete-anishinaabeg [geh-teh-a-nih-shih-nah-BEH/geh-teh-a-nih-shih-nah-BEHG] ("old human being") — Southeastern Anishinaabe (Ojibweg and Odaawaag)
gayachenh, plural gayachenyag [ga-ya-cheñ/ga-ya-cheñ-yag] ("village elder") — South-shore Ojibwe (in Michigan and Wisconsin)
The forms of verbs are:
gichi-aya'aawi [gih-chee-a-ya-ah-wee] "to be or become a great being there" (be an adult; be an elder)
gichi-ayaawi [gih-chee-a-yah-wih] "to be or become a great being there" (be an adult; be an elder)
gichi-anishinaabewi [gih-chee-a-nih-shih-NAH-beh-WIH] "to be or become a great human being" — Northwestern Ojibweg (NW Ontario) and Western Ojibweg (Manitoba, Saskatchewan, Alberta)
gitaadizi [gih-tah-diz-ZIH "live old lives" (be elderly) — Northwestern Ojibweg (NW Ontario) and Western Ojibweg (Manitoba, Saskatchewan, Alberta) ]
Note that, although various plural forms are provided, in the old days it was traditionally respectful to refer to elderly individuals using only the singular form: gichi-aya'aa, gichi-anishinaabe, gete-aya'aa, and similar terms.
"Indeed! Gichi-aya’aag, Great Beings, or gichi-anishinaabeg, Great Human Beings, are literally gichi ("great") because they have earned their age and position in the world, and thus our respect."
In Anishinaabe culture, individuals referred to as "gichi-aya’aa" or "gichi-anishinaabe" are esteemed not primarily for their age, but for the respect they earn from the community due to their wisdom. These people, who may not necessarily be elderly, are honored for their insight, experience, and dedication to traditional values that connect them to the natural world. Being called "gete," meaning old, or "gichi," meaning great, reflects more on their spirit and behavior than their actual age. They are seen as spiritual leaders, keepers of knowledge, and mentors, sharing life lessons to guide and protect their communities.
"The Ojibwe word for elder, gichi-aya’aa, literally means “great being.” But the western world is a pretty ageist culture. And we trip people up with this value where we expect you to be young forever, like trying to preserve an unattainable definition of worth. But if your goal is to be a “great being,” there is always something to live for." — Anton TreuerGoda! Indeed! Gichi-aya’aag, Great Beings, or gichi-anishinaabeg, Great Human Beings, are literally gichi ("great") because they have earned their age and position in the world, and thus our respect.
The Indigenous/Anishinaabe perspective of Elderliness could be summarized as follows:
Elders, as spiritual leaders, possess extensive knowledge about a community's traditional practices, the natural world, and the universe.
Earth Connection: They are perceived as being profoundly linked to the land, animals, and seasonal cycles, imparting the importance of respecting the Earth as a sacred provider.
Wisdom and experience: Their respected position comes from a lifetime of upholding community values, attributed not just to their age, but to their wisdom and experience.
Mentors and guides: Elders impart their wisdom through stories, songs, and traditions, guiding younger generations by providing advice and leadership in all areas of life. They lead by example, embodying principles like the Seven Sacred Teachings in their daily lives.
CLIMBING THE HILL OF LIFE
The teachings of the Midewiwin, the Society of Medicine and Ethics, state that everyone has a path to follow, referred to as mino-bimaadiziwin-miikana ("the true path of life")—a journey marked by unpredictability and numerous deviations (dangers and temptations) as it traverses four "hills": infancy, youth, adulthood, and old age. This life journey was originally depicted by the ancestors on ancient, sacred birch bark scrolls as a stylized path with seven or nine deviations or lines branching from the main trail of life. This teaching diagram serves as a reminder that as adults and elders, we are expected to retreat annually for vigil and prayer, seeking guidance from the aadizoogaanag (spirits) and reflecting on our lives to determine whether we remain on the true path. The challenges we encounter may cause us to stumble and even fall. However, if we choose, it can also be a journey filled with reward, inspiration, and hope, ultimately leading to mino-bimaadiziwin: Living a Good, Long, and Wholesome Life.
The artwork above, titled Miikana ("The Trail"), depicts two adult companions, a man and a woman, journeying through life on a winding path etched into a steep hillside, progressing toward old age. The various creatures and objects shown along the path symbolize aspects of the Anishinaabe principle of mino-bimaadiziwin. Life starts at the base of a hill, and the different paths ascending represent the lessons and discoveries we encounter. Upon reaching old age, the experiences gathered along the way are meant to be shared with younger generations, thereby completing the circle.
As previously mentioned, Ojibwe tradition portrays human life as a journey consisting of four hills, representing the life stages from birth to old age. The first hill is considered the steepest among them. As we grow older, the hills become less steep, and as we near old age, the path ahead gently slopes downward. Eventually, when it's time to move to the next world, our spirits rise as they travel into the sky. Our earthly life, along with that of our clan, is linked to the star constellations that illuminate the night sky. The planets and star formations convey numerous life lessons and a profound truth that reflect the understanding of parents and grandparents regarding their roles and responsibilities as members of the community and clan that brought them into life. The illustration of the couple in the giizhig Jiimaan (sky canoe), accompanied by mikinaak (a snapping turtle, literally: "One Who Blazes a Trail"), symbolizes their final journey along the jiibay-miikana (path of souls) towards their original home in the spirit star world.
MINDIMOOYENH, THE ONE WHO HOLDS IT ALL TOGETHER
_____________________________
Gizhawenimimin Nookomis.
Gikinoo’amawiyaang zaagaasidiyaang.
We are blessed by you, Grandmother .
You teach us the importance of reflection.
_____________________________
Pronunciation of mindimooyenh:
Anishinaabemowin, the Ojibwe language, is rich in expression. The words, or more precisely, the sounds that make up these words, carry profound spiritual significance. This is beautifully illustrated by one of the most gentle-sounding words in our language: mindimooyenh (ᒥᓐᑎᒨᔦᓐᐦ in Ojibwe syllabics). It is pronounced as min-dih-mo-YEÑ, with the Ñ having a nasal quality. The noun is associated with the verb mindimooyenyiwi [min-dih-mo-yeñ-yih-WIH], which means to be an old woman. The plural of mindimooyenh is mindimooyenyag [min-dih-mo-yeñ-YUCK].
The verb mindimooyenyiwi, to be an old woman, has its etymological roots in minji, which means "to hold."
minjimin [min-jih-MIN]- to hold someone in place
minjimendan[min-jih-men-DUN]- to remember, collect, hold in your thoughts
It follows that mindimooyenyiwi means to be someone who holds things together. Mindimooyenh, therefore, can be translated as “one who holds it all together.”
Other words referring to an elderly woman are, depending on the region, dialect, and context:
mindimooye, plural form: mindimooyeg [min-dih-mo-YEH/min-dih-mo-YEHG] — Northwestern Ojibweg (NW Ontario)
mindimooyeh, plural form: mindimooyeyag [min-dih-mo-YEH/min-dih-mo-yeh-YUCK]
mindimooyens, plural form: mindimooyensag [min-dih-mo-YEHÑS/min-dih-mo-YEHÑS-SUCK]
gichi-ikwe, plural form: gichi-ikwewag [gih-chee-ih-KWEH/gih-chee-ih-KWEH-wuck] ("great woman") -— Northwestern Ojibweg (NW Ontario) and Western Ojibweg (Manitoba, Saskatchewan, Alberta)
gookominaan, plural form: gookominaanag [gooh-ko-min-NAHN/gooh-ko-min-nahn-NUCK] ("our grandmother") — Northwestern Ojibweg (NW Ontario) and Western Ojibweg (Manitoba, Saskatchewan, Alberta)
gookomisinaan, plural form gookomisinaanag [gooh-ko-mihs-sih-NAHN/gooh-ko-mihs-sih-nahn-NUCK]("our grandmother") — Northwestern Ojibweg (NW Ontario)
nooko [nooh-KO] — form of address (vocative)
Here are some possessive forms of mindimooyenh:
nimindimooyenyim [nih-min-dih-mo-yeñ-YIM] — "my/his/her old woman" (used for someone's wife)
gimindimooyenyim [gih-min-dih-mo-yeñ-YIM] — "your/his/her old woman" (used for someone's wife)
omindimooyenyiman [o-MIN-dih-mo-yeñ-yih-MAN] — "his/her old woman" (used for someone's wife)
The forms of verbs are:
mindimooyenyiwi [min-dih-mo-yeñ-yih-WIH] ("being an old woman")
mindimooyewi [min-dih-mo-yeh-WIH] ("being an old woman") — Northwestern Ojibweg (NW Ontario)
gookominaaniwi /gooh-ko-min-nahn-ih-WIH] ("being our grandmother")
Mindimooyenh, or nimindimooyenyim, “One who holds things together” and Gichi-ikwe, "Great Woman," are terms of respect and never used in a derogatory way. These terms symbolize the strength of women and acknowledge the crucial role and well-earned wisdom that they bring to their families and communities. Elderly women, in a traditional sense, unite communities by fostering relationships with both the human and spiritual realms, creating a space for connection, growth, and healing.
As previously mentioned, everyone has a journey to undertake, known as mino-bimaadiziwin-miikana ("the true path of life"), which includes four stages: infancy, youth, adulthood, and old age. When a woman enters the world through the western door, she is referred to as oshkabinoojiinh: a newborn soul. The subsequent stage of life is that of an oshkiniigikwe: a young woman. As she matures into adulthood, she becomes ikwe: a woman. * An ikwe has the ability to give life. Then, when an ikwe transitions into a gichi-ikwe, she can no longer create life. However, this does not diminish her value. Although she may not bring forth new life, her spiritual and ceremonial power, symbolized by the light of the first grandmother, the moon, increases.
Mindimooyenyag are essential in keeping the family, community, and clan united, while also preserving the knowledge of ceremonies, plants, and herbs. They play a crucial role in educating oshkiniigikwewag (girls) about the sacred spirit of nibi, the water, having gained the connection and the techniques to bless and purify it. The initiation rituals for girls, puberty rites, and a special women's ceremony known as manidoo makwakwewowin miikana or "spirit bear path"—which aligns with the cyclic moon patterns and calls upon the bear's power of renewal—are uniquely within the realm of gookominaanag (grandmothers).
AKIWENZII, THE ONE WHO COMES FROM THE EARTH
Let's examine the term akiwenzii and the traditional role that akiwenziiyag (elderly men) have in Ojibwe Anishinaabe society.
Pronunciation of akiwenzii:
The Ojibwe Anishinaabe term for an elder man is Akiwenzii or Akiwenziinzh, shown as ᐊᑭᐌᓐᓰ᙮ in Ojibwe syllabics. (The n in akiwenzii or akiwenziinzh has a soft nasal sound.) It is sometimes believed to mean "long dweller on the earth." Aki refers to earth, land, or our planet, while wenzii(nzh), according to this interpretation, signifies a long journey or a long duration.
Others suggest that wenzii originates from wenjii, meaning "from a specific location." Thus, a metaphorical interpretation of akiwenzii could be "Originates from the Earth, belongs to the Earth, and returns to the Earth." This refers to an elderly man recognizing his unavoidable return to the Earth. Essentially, he serves as a guardian of our Mother, the Earth. Another respectful term for a male elder is nimishoomis, meaning My Grandfather, with nimishoo being the vocative form.
akiwenzii (plural form: akiwenzhiiyag/akiwenziiwag) [ah-kih-weñ-ZEE/ah-kih-weñ-zee-yuck/ah-kih-weñ-zeeh-wuck]: aged; old man
akiwenziih (plural form: akiwenzhiiyag)[ah-kih-weñ-ZEEH/ah-kih-weñ-zeeh-yuck/ah-kih-weñ-zeeh-wuck]: aged; old man
akiwenzhiinh (plural form: akiwenzhiinyag) (Southwestern Ojibwe (Minnesota)): aged; old man
akiwenziinh (plural form: akiwenzhiinyag) Southeastern Anishinaabe (Ojibweg and Odaawaag): aged; old man
akiwenziin' (plural form: akiwenzhiin'ag (Northeastern Ojibwe (Manitoulin Island)): aged; old man
nimishoomis (plural form: nimishoomisag; vocative form: nimishoo): my grandfather; old man
gichi-aya'aa, plural: gichi-aya'aag [gih-chee-a-ya-AH/gih-chee-a-ya-AHG]: “great being there" (old person)
gitaadizii, plural: gitaadiziig [gih-tah-diz-zeeh/gih-tah-diz-zeehg] ("lives an old life") — Northwestern Ojibwe (NW Ontario) and Western Ojibwe (Manitoba, Saskatchewan, Alberta)
getaadizid, plural getaadizijig [geh-tah-diz-zid/geh-tah-diz-zih-jihg] ("person who lives an old life") — Northwestern Ojibwe (NW Ontario)
gichi-anishinaabe, plural: gichi-anishinaabeg [gih-chee-a-nih-shih-nah-BEH]/gih-chee-a-nih-shih-nah-BEHG] — ("great human being") — Northwestern Ojibwe (NW Ontario) and Western Ojibwe (Manitoba, Saskatchewan, Alberta)
gete-anishinaabe, plural: gete-anishinaabeg [geh-teh-a-nih-shih-nah-BEH/geh-teh-a-nih-shih-nah-BEHG] ("old human being") — Southeastern Anishinaabe (Ojibweg and Odaawaag)
In Anishinaabe society, referring to someone as "an old person" is seen as a compliment, unlike in Western culture, where it might not always be perceived positively. As previously mentioned, depending on the context and dialect, an elder is called gichi-aya’aa ("a great being there"), a term that can also describe extraordinary or ancient animals, trees, and plants. The illustration above depicts several great beings, including an Elder (shown in three stages of elderly life), a turtle (symbolizing the earth and acting as a messenger between different worlds), an eagle (representing keen vision), a star (symbolizing the sky world where our clans originate), and the moon, who, as grandmother of all life, gently shines her wisdom on all of Creation. The gichi-aya'aa in the center, holding a pipe and a medicine bag that symbolize his ceremonial duties, stands with his feet firmly on the ground, signifying he has lived a long time on the earth, while his elongated body and head touching the clouds indicate his spiritual closeness to the sky world.
Oral tradition or oral teaching is acknowledged as a core educational practice in Anishinaabe culture. The stories conveyed by the debaajimoojig and ayaadizookejig (true-storytellers and traditional-storytellers, respectively) are not merely for entertainment; they are potent tools and valuable lessons, rich with knowledge and wisdom. A traditional tale not only teaches but also reflects the beliefs, fears, and aspirations of both the storyteller and the audience. Many stories were viewed as sacred and considered manidoog (‘spirits’) themselves, imbued with mystery and healing powers. Storytelling typically occurred at family and community gatherings and was conducted within a strict ritual framework. The art of storytelling, essential for preserving the history and identity of the Anishinaabeg people, has traditionally been the responsibility of grandparents and other elderly relatives, especially old, learned men, gichi akiwenziiag, or old, learned women, mindimooyensag—or gichi-ikwewag ("great women") or gookominaanag (grandmothers), as they are sometimes referred to.
Teachings about odoodem (clan) responsibilities have always been crucial in educating the young. Due to their age, elderly individuals, as they approach the peak of the fourth hill of life, are nearing their transition to the spirit world. This proximity grants them the status of bawaaganag (familiars) with the manidoog (spirits). It is said that manidoo-waabiwag gichi-anishinaabeg: "elderly people perceive the world in a spiritual manner."
Their age and accumulated wisdom place akiwenziiag (elderly men) and mindimooyensag (elderly women) within a broader sacred context. Another term for "Elder" or "old person" is gete-aya'aa. The phrase gete-anishinaabeg, which translates to "old human beings" (Elders), is sometimes used to refer to the jiibayag (souls) dwelling in jiibaayakiing or waakwing, the Land of the Deceased.
EXPRESSIONS RELATED TO AKIWENZII:
chi-akiwenzii, gichi-akiwenzii : learned ("great") old man [(gih)-chee-ah-kih-weñ-ZEE]
(n)indakiwenziiyim (plural: (n)indakiwenziiyimag): my/his husband ("old man") [(n)ind-ah-kih-weñ-zee-yim / (n)ind-ah-kih-weñ-zee-yim-UCK]
gindakiwenziiyim (plural: gindakiwenziiyimag): your/his husband ("old man") [gind-ah-kih-weñ-zee-yim / gind-ah-kih-weñ-zee-yim-UCK]
odakiwenziiyiman (plural: odakiwenziiyimanag): her/his husband ("old man") [o-dah-kih-weñ-zee-yih-MAN / o-dah-kih-weñ-zee-yih-man-UCK]
akiwenziins: little old man [ah-kih-weñ-ZEEnS (the 'n' in the final syllable is a weak 'n' and is pronounced silently)
akiwenziiyens: little old man [ah-kih-weñ-ZEE-ee-YEnS (the 'n' in the final syllable is a weak 'n' and is pronounced silently)
akiwenziiyish: "old man" (expressing contempt or disapproval)
akiwenzhiiyish: "old man" (expressing contempt or disapproval)
akiwenziiying: at the place of an old man (locative)
akiwenzii-nagamon (plural: akiwenzii-nagamonan): old man's song
akiwenziinyiwi (term used by the Southeastern Ojibweg): be an old man
akiwenziiyiwi (term used by the Southwestern Ojibweg): be an old man
akiwenziiwi : be an old man (term used by the Northwestern Ojibweg)
akiwenzi’iwi: be an old man: (term used by the Northwestern Ojibweg)
SEEING THE WORLD THROUGH SPIRIT EYES
In Anishinaabe culture, the role of a gikaawin, or grandparent, carries profound spiritual significance for elders. The plural form of gikaawin is gikaawinag. Gikaawin originates from the verb gikaa and literally translates to "being aged"; gaa-gikaad, meaning (s)he who is aged, is another term used to refer to a grandparent.
gikaa — [gih-KAH] s/he is elderly, is old, is aged
gikaawin [gih-kah-WIN] — old age; being elderly; grandparent
gikaawinag — [gih-kah-win-NUK] old aged persons; grandparents
gaa-gikaad — [gah-gih-KAHD] (s)he who is elderly; grandparent (conjunct form of gikaa)As mentioned earlier, gikaawinag, as they approach the transition to the spirit world beyond our physical existence, often develop a heightened clarity of vision. This spiritual insight makes them vital in the Medicine Lodges—particularly in ceremonial settings—and in the lives of their grandchildren. Consequently, they hold an important social position, consistently serving as key role models for their grandchildren.
Manidoo-waabiwag igiw gichi-anishinaabeg [mah-nih-TU-wah-bih-WUCK ih-GEW gih-chee-a-nih-shih-nah-BEHG]: They see (perceive the world) in a spiritual way, those elderly people.In Ojibwe communities throughout Anishinaabe Aki, the households used to be typically multi-generational, with children and grandchildren living with elders. Ginoozhishinaan, our grandchildren, were important since they represented the continuity of the family and guaranteed the future of our People as a whole.
As caretakers of their community, gikaawinag were an important link to heritage through language and customs and stories orally passed down to their grandchildren. Many stories were deemed sacred and considered to be manidoog (‘spirits’) in themselves, filled with mystery and healing powers. Storytelling by the gikaawinag usually took place on winter evenings and were often told in a strict ritual context. Since the night skies shine the brightest in the winter moons, the patterns of the aadizookaanag (supernatural protagonists of sacred stories) were plenty and clearly visible with the naked eye. The metaphors in the aadizookaanan ("sacred stories") were powerful tools, valuable lessons containing a vast wealth of knowledge and wisdom. An aadizookaan (sacred story) told by elders not only contained important life lessons for their grandchildren to learn but also served as a mirror, reflecting the cultural and spiritual beliefs their forebears had passed on to them. The passing down of customs and knowledge through songs and tales by gikaawinag were meant to offer their grandchildren support throughout their lives as it strengthened their place and purpose within their kin and community.
To read my story of a grandmother ayaadizooked (storyteller) sharing star teachings with her grandchildren, visit: The Great Sky Bear That Lives Among the Stars.
FOOTNOTES:
*In Anishinaabe tradition, not everyone born female aligns with gender binary standards; if a person embodies more than one spirit (gender), they might be, for example, called dagokwewi ("woman spirit within a man") or ogichidaakwe (warrior woman; literally: "her-big-heart-woman"). The Ojibwe language offers many terms to describe "Two-Spiritedness," each reflecting diverse gender variations. For more information on this topic, see: The Way of the Heartbeat, part 20: Two Spirits, Sacred Beings.
Illustrations, listed from top to bottom:
"Watching the Grandfathers Dance" ©2021-2025 Zhaawano Giizhik
"Miikana - the Trail" ©2025 Zhaawano Giizhik
"The Final Journey" ©2025 Zhaawano Giizhik
"Anishinaabe Mindimooyenh ©2025 Zhaawano Giizhik
"Gichi-aya'aag Izhinamowin - Vision of the Great Beings" ©2025 Zhaawano Giizhik
"Manidoo-waabiwag - They See in a Spiritual Way" ©2025 Zhaawano Giizhik
TEACHING STORIES:
STAR STORIES:
Star Stories: The Great Sky Bear That Lives Among the Stars
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