Teachings from the Language Tree, part 1: The Endless Flexibility of the Ojibwe Language
- zhaawano
- 12 hours ago
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Updated: 2 hours ago
Exploring Methods to Decolonize and Revitalize Traditional Ojibwe Language Speaking
Miin-giizis (Blueberry Moon) / Aabita-niibino-giizis (Midsummer Moon), August 27, 2025
This blog post includes audio recordings with pronunciations of Ojibwe words!
Aaniin!
Since the 1970s, Anishinaabemowin, the Ojibwe language, has been commercialized for the benefit of Indian language programs. The commercialization of the Ojibwe language was akin to selling any other aspect of Ojibwe culture. However, it is important to recognize that this is another form of subtle colonization. Historically, the language was spoken in diverse ways, without distinguishing between animate and inanimate words. Everything was regarded as animate, and the grammar mirrored this ancient worldview. Words and sometimes entire sentences were spoken backward. Some sentences were structured inside out, or from the inside to the left or right, in any manner the speaker chose. Today's textbook grammarians merely replicate the English structure, but there are numerous ways to speak Ojibwe. Ojibwe and English don't mix. English is English, and Ojibwe is Ojibwe.
To begin with, it's interesting to explore how suffixes and prefixes are used to denote a diminutive. A diminutive is a term created by altering a root word to express a lesser degree of its original meaning, either to indicate the smallness of the object or quality mentioned, or to convey a sense of intimacy or affection.
Here are some examples of using a suffix to indicate something is small or little; take the Ojibwe word for a small box, for instance. Makakoons ([muck kuck koonse]) directly translates to "box-small."
Oshkinawens (or oshkinigiise [oush kin nee geese]) means ”young man who's small.”
Oshkiniigikwens (or oshkiniikwese [oush skhin nee qway se]) means ”young woman who's small”
In addition to suffixes like -ens, -oons, -iins, or any other form of -ns, various other sounds can be used, such as eese, oohse, aynnse, awnhsse, ihese. These sounds indicate something smaller or younger, and when combined with other sounds, they imply even smaller or younger. Examples include bangii ([bungee]) meaning a little bit, and bangiis ([bungeess]) meaning a very little bit. Also, when iise ([eese]) is added to a term for a woman, man, or baby, or any creature or object, it conveys an even smaller or younger sense. Most language teachers will tell you that the word for small mountain is wajjins [wah-JEESS], but there are many other ways to express it. For instance, one could say wajii-oniisesa [wah CHE'oh neese suh]: "that small mountain." You can say it any way you like, as long as it fits the context of what you are modifying. You can even place the additional sounds before the words, depending on your emphasis. Morphs like iise or niise can be added both as prefixes and suffixes to emphasize the preceding or following word(s). For example: niisewajiiw'o [neese wah che'oh] refers to a small mountain related to a previously mentioned word. Or, you can say "niisedinaa" ([neese see din nah]), especially when referring to a small dinaa (hill).
Such aspects and many more underscore the flexibility and backward nature of much of the language. At times, an entire sentence is reversed, while other times only a portion is. As noted, there is even an inside-out structure to words and sentences; more examples will be provided later in the text. Understanding these elements is crucial to appreciating the versatility of word and sentence structure. Reading or speaking the language in a left-to-right English format does not reflect how our ancestors communicated. Adopting this left-to-right approach is merely imitating English. The sooner people realize this, the sooner they can construct and speak their own sentences.
Salaried language instructors hired by subsidized college programs were aware from the start that they were creating a singular way to speak Anishinaabemowin for their own benefit, disregarding other traditional forms of the language. Some of them continue to ignore that the cultural concepts and grammar inherent in the English language confine our unique Indigenous understanding of our linguistic concepts. Some of them uncritically replicate the English language, continuing to profit from this one method of writing Ojibwe. This is where the Nisidotam method plays a role. We offer an alternative perspective, aiming to show how people can learn to speak the language using a phonetic approach, free from the constraints of strict English grammar rules.
Today, the majority of Ojibwe language instructors and "textbook teachers" teach us to form sentences using English syntax, where the usual word order is subject-verb-object. However, Anishinaabemowin emphasizes verbs, embedding much information within the verb itself, which allows for more flexible word order than in English. Elder speakers fluent in the language recognize that the subject and object can appear either before or after the verb. Traditionally, sentence structure depends on the speaker's emphasis: the participant deemed more important or in focus is (usually but not always) placed before the verb, while the less important participant comes after it.
Modern teachers encourage us to think that words can only be pronounced and written one way, overlooking the fact that even simple words can be expressed in multiple ways, depending on the mood of the moment, the mood of the speaker, the context, the use, and the circumstances involved. For example, take the word nibimaadiziwin ("my life"). You might say it as nih bim aa di zi win. Alternatively, you could pronounce it nee be mah tizz zee win. Other variations include nee be maad izi win, nee be mah tiss see win, nee be mah tee zee win, nee be maad izz zee win, nee be maad ee zee win, nee be uh maad tiss see win, nee be uh maad tee ee zee win, nee pee uh maad tizz ze win, nee be uh maad tiss zee win, or nee be uhmaadtiziwin, among others. The choice of pronunciation is yours, including which syllable to emphasize and how to convey the essence of what you want to express.
Consider another example: the expression nishin igo, which means "very good." Here, nishin signifies good, while igo serves as an emphasis marker. There are multiple ways to pronounce (and write) it: Nee shin EE go; nee shin AH go; nee chin NUH go, and so on. Each variation you choose slightly changes the word.
Here's another example. For instance, when you want to say, "Is that right?" or "Do you agree?" many Anishinaabemowin speakers, particularly new learners, might use "geget ina." Geget translates to sure, certainly, really, indeed; ina is a yes/no question word. Grammatically, "geget ina" is a perfectly proper (though not necessarily correct) way to express this, and most language teachers, who follow strict grammar rules, will confirm this. However, elder speakers brought up in a traditional Ojibwe environment, and thus deeply familiar with the old language, understand something that many modern teachers may overlook or consider unimportant. To them, even a small sound can make a significant difference. They recognize a substantial distinction between "geget ina" and "gegetina." To them, "ina" implies "our (mine and your) agreement," while "tina" signifies "your agreement." Therefore, geget ina means "is that right for US?" whereas gegetina (pronounced as a single word, in one breath) means "is that right for YOU?" — making it a phrase of courtesy. Using "tina" ("tin-nuh") is more respectful because it carries the T from gegeT. This is called "carry on." By linking the last letter to the next word, the expression gains a sense of cordiality. Thus, SOUND proves to be more crucial than adhering to grammatically "correct" word patterns.
In constructing a sentence, you can position morphs and syllables as you wish. There are no restrictions.
Anishinaabemowin allows the freedom to arrange sounds in any way you like. Once you understand this, you are free to create.
Take the sentence: "There was once a small elderly man strolling down the road." There are numerous ways to express this. Here are just a few examples:
Abiding iidog gii-pabimose 'aw akiwenziiyish imaa miikanaang.
Ningoding gii-pabimose 'aw akiwenziiyish imaa miikanaang.
Miikanaang 'aw akiwenziiyish gii-pabimose aabiding iidog.
Aabiding iidog gii-pabimose imaa miikanaang 'aw akiwenziiyish.
The sentences above, presented in Fiero script with varying word orders, demonstrate how individuals from, let's say, Minnesota might communicate both verbally and in writing. Most modern teachers throughout Anishinaabe Aki will likely consider the first sentence to be the most "correct." The sentences do not display any "silent" sounds or "carry on" sounds. The following sentences use different words as they would be pronounced in the Turtle Mountain dialect, highlighting that the dialect plays a significant role, as distinct words have unique sounds. You will observe that various sounds ("carry-ons") are added to the words. Certain dialects, such as those in Minnesota, Wisconsin, and more prominently in regions to the east and southeast (like parts of Michigan and southeastern Ontario), omit sounds, leaving them silent. However, an older speaker from the west, such as from the Turtle Mountains, mentally reconstructs the syncopated and omitted sounds when hearing someone from the east. As you read and listen to the following sentences, you will detect how the silent sounds are represented and spoken aloud. Furthermore, you will notice how some sounds are inverted, some are reversed, and some are both inverted and reversed.
Pay zhick koh tee pie'ee gun ah key wannhz zee nas pim moh say yong mee kun noh.
Mee kun note ah key wannhz zee pim moh sang tee pie'ee gun noh pay zhick.
Mee kun note teeng ah key wannhz zee nass pim moh say pay zhick goh.
The examples above illustrate that word order is flexible, and the inclusion of interjecting particles and morphs, which add emphasis and clarity, is vital to the meaning of both the words and the entire sentence.
The Nisidotam method encourages you to approach Anishinaabemowin without the influence of English mindset and grammar. Whether you're a beginner or not yet fluent, it's crucial to concentrate on the sounds rather than strict grammar rules. Rigid grammar rules, especially those derived from English, can restrict and overshadow the Ojibwe language. An excess of fixed rules can hinder the learning process. Gichi-aya'aag (the ancestors) didn't focus on grammar rules; they simply spoke naturally. Begin by intuitively grasping the word sounds you've learned. Whenever possible, listen to recordings of elders and teachers, and record yourself to identify areas for improvement. Remember, the gichi-aya'aag spoke slowly and thoughtfully, never quickly. Take each word slowly, breaking it into parts or even reading it backward if necessary. Most importantly, practice daily, starting with words and then phrases, to become comfortable speaking aloud. If it sounds right, that's great; if not, adjust the sounds, applying them to specific words or groups until they sound correct and convey your intended meaning. If textbook teachers criticize your grammar, don't let it discourage you. It might seem unusual, but that's okay—if it sounds good, it sounds good! Nisidotam is a verb that means "recognize by hearing," or "understand by listening." The verb bizidam means "to listen." So, all you have to do is open your heart and listen. Gide' aabijitoon bizindaman!
Miigwech gibizindaw: Thank you for listening.
Miigwech bizindawiyeg! Thank you ALL for listening!
Illustration: Ancestors at the Roots of the Anishinaabe Language Tree ©2025 Zhaawano Giizhik
For more reading on this topic, see: The Truth of Decolonization - Why We Must Nurture Our Language Roots
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