Teachings from the Language Tree, part 6: The Connection Between the Rattle and Spring - And Beyond
- zhaawano
- May 28
- 10 min read
Updated: 3 days ago
Namebine-giizis (Suckerfish Moon)/Zaagibagaa-giizis (Budding Moon) - May 28, 2026
This post includes a list of Ojibwe words and phrases from the text, accompanied by an audio recording!
Aaniin, boozhoo,
Today's lesson focuses on two paintings I recently finished, titled Ziigwan Ondaadiziwin ("Birth of Spring") and Mii Dash Gii-baajishimod Ashkaakamigokwe (“And Then Mother Earth Came Dancing”). The symbolism of these works evokes three concepts: motherhood, the awakening of spring, and fertility. Central to both paintings is a rattle made from a turtle shell.
In the vibrant song of Zaagitooyang Aki, the Loving Earth, every note contributes to a narrative of connection and renewal. The series "Teachings from the Language Tree" offers an intriguing, linguistic perspective on these profound connections, with part six introducing us to the magical link between the rattle and spring—a bond that revitalizes the very essence of life itself.
PART 1: SPRINGTIME AND THE RATTLE—A PHILOSOPHICAL PERSPECTIVE
Imagine the rattle, not merely as a sound instrument but as a vessel of ancient knowledge, resonating through the corridors of time. It holds within it the murmurs of past generations, pulsating with energy that connects the earthly world to the cosmic. This humble yet potent object is a reminder of the cycles of life, the continuous birth and rebirth mirrored in the season of spring.
Spring embodies transformation. It's a period that marks change, as the earth awakens from winter's sleep, with the popping sounds of budding flowers echoing the first sound of creation, bursting forth in a celebration of new starts. Flowers blossom, animals come out of hibernation, and the air is filled with the fragrance of growth's promise. But what connects the rattle to nature’s annual renewal?
When we see the rattle as more than just sound, we begin to understand its role in the delicate dance of life. It becomes a reminder of our roots, grounding us while urging us to grow.
In Indigenous cultures across Turtle Island, the rattle is used in rituals to invoke positive change, healing, and renewal. Its rhythmic sound is believed to awaken dormant energies, stirring the soul and the environment alike. The rattle becomes an extension of mother nature's own rhythm, aligning humanity's heartbeat with the earth's pulse. This connection is apparent in numerous spring rituals, where the rattle is employed to awaken, safeguard, and manifest intentions for the upcoming year.
This harmonious connection between the rattle and spring transcends the seasonal transition. It serves as a symbolic call to action, prompting us to pursue harmony in our personal lives and with the world around us. The sound of the rattle acts as a metaphorical shake-up, motivating us to let go of what no longer benefits us, similar to a snake shedding its skin, or nature casting off the remnants of a past winter.
The lessons from the Language Tree remind us that this connection is not isolated; it extends into every aspect of life. It teaches us to embrace change with grace and to see the patterns that weave the fabric of our lives. When we see the rattle as more than just sound, we begin to understand its role in the delicate dance of life. It becomes a reminder of our roots, grounding us while urging us to grow.
Moreover, as we explore these teachings, we uncover a profound interconnection that links us to one another and the universe. We realize that the rhythm of the rattle mirrors the rhythm of communication, a fundamental element of being anishinaabe (human). Anishinaabemowin, our language, serves as the ultimate rattle: it breaks silence, forges connections, and fosters community.
Embracing this connection invites us to be more mindful, to live in harmony with natural cycles, and to honor the wisdom of our ancestors. As you listen for the rattle in your own life, consider the ways it calls you to renew your perspective, encouraging growth beyond the confines of the temporary and the immediate.
Therefore, when you next hear the gentle shake of a rattle, let it remind you of spring’s eternal promise and the endless potential that lies beyond.
Geget igo. It's definitely more than just a sound; it's the language of life itself, urging us forward with hope and resilience.
PART 2: SPRINGTIME AND THE RATTLE EXPLAINED LINGUISTICALLY
In contrast to English, Ojibwe focuses mainly on actions. Instead of merely considering things as nouns, the language highlights the ways in which aki—the world—moves, interacts, and relates.
In Ojibwe Anishinaabe and Ininew (Cree) culture, fertility and reproduction are closely linked to the life-giving roles of ikwewag (women), nibi (water), and zaagitooyang aki (the loving earth, the land). Traditional teachings, ceremonies, and language embody the spiritual concept of bringing new life into the world. The illustration above depicts this through a dancing, pregnant bear/woman shaking her turtle shell rattle—representing Mother Earth awakening in spring and bringing growth and flowering back to the land. Thus, the dancing bear figure personifies aki itself, recognized as a nurturing mother who provides life, sustenance, and medicine to all beings.
The Ojibwe language (Anishinaabemowin) is intimately linked to aki (the land). Aki originates from the verb akiiwan: "it is the earth, is land, is the world." Ashkaakamigokwe, or Mother Earth, includes aki and literally means “Green Earth Woman.” Another instance is akinoo’amaage, a verb that means “to teach.” It merges the root words aki (earth, the land) and noo’amaage (to take direction from it), highlighting a viewpoint of learning from nature and the environment. Gidakinoo’amaagewikweminaan Ashkaakamigokwe (“our teacher is Mother Earth”) is a familiar Ojibwe saying. Furthermore, there is waawiyekamig, the Ojibwe word for the cosmos, which combines (a)kamig (“land” or “ground”) with the verb waawiyeyaa—"it is round."
In contrast to English, Anishinaabemowin focuses mainly on actions. Instead of merely considering things as nouns, the language highlights the ways in which aki—the world—moves, interacts, and relates.
It is believed that the birth of Waawiyekamig—the round earth (the Universe)—when it was still an empty and soundless space, began with a sound resembling that of a rattle.
Let’s explore the Ojibwe words for ceremonial rattle, as well as some related terms that relate to springtime, the Pole Star, the rattlesnake, the black bear, and the earth from which all life emerges. It is believed that the creation of Waawiyekamig—the round earth (the Universe)—when it was still a void and silent space, began with a sound similar to that of a rattle. The first sound in the universe is thought to have been the noise of stones, or seeds, bouncing off each other up there. This sound is still replicated in madoodiswan, the ceremonial sweat lodge, as it is believed to summon the spirits participating in this ancient purification ritual.
Zhiishiigwan is the Ojibwe term for rattle, or shaker; zhinawinigan and sîsîkwan are the words used by our Nakawē Ojibwe and Nēhiyaw/Ininiw relatives residing on the high plains of Northwest Ontario, Manitoba, Saskatchewan, and Alberta.
Zhiishiigwanan, like many objects used in daily and ceremonial life, are closely linked to the spirits of the earth and sky. The rhythmic sound of the rattle mimics the breaking ice and waves hitting the shores in spring. For the Ininewak (Cree)—elder relatives of the Anishinaabeg with similar cosmological beliefs—the rattle's sound also heralds song and the arrival of sikwun (ziigwan in Ojibwe), the star constellation that includes Giiwedin Anang, the North Star (Polaris). Sikwun—or ziigwan in Ojibwe—also signifies springtime on earth. Thus, the rattle, springtime, and their cosmological counterpart, the North Star, are fundamentally connected.
"Zhiishiigwan" comes from the verb zhiishiigwe, which means rattlesnake, or more literally, "s/he has a very hollow (sounding) quality." Zhinawinigan is derived from the verbs zhinawe and zhinawise, "to make a rattling sound." In Anishinaabemowin, verbs serve as anchor words, with zhiishiigwe being the root word and zhiishiigwan its derivative. Similarly, zhinawise (zhinawe) is the root word and zhinawinigan its derivative. Interestingly, both zhiishiigwe and zhinawe also translate to “rattlesnake,” or "Massasauga rattler." This is not a coincidence, as a rattle mimics the sound a rattlesnake produces.
According to tradition, the zhiishiigwan, or zhinawe, came from the rattlesnake. A long time ago, a rattlesnake descended from wajiw (the mountain) and offered its tale to the first Mide (medicine person) to sing in unison with the mitigwakik, the Midewiwin water drum.
To understand the link between the rattlesnake and the rattle better, let's examine the etymology of the verbs zhiishiigwe and zhinawe/zhinawise. A great method for grasping the origin of a word is to decompose it into morphemes.
When you break down zhinawe, the root is zhinaw- ("making a light ringing sound: jingling, rattling, tinkling"). Zhinawise includes zhinaw- and -(i)se ("it flies, falls, happens quickly or spontaneously"). Thus, zhinawe literally means "it/he/she makes a rattling sound," while zhinawise literally translates to "it/he/she makes a quick rattling sound."
When you deconstruct zhiishiigwe, it results in zhiigw (“empty, hollow”). Zhiishiigw translates to “very hollow, quite empty.” Therefore, zhiishiigwe literally means “s/he possesses a very hollow (sounding) quality.”
It is no coincidence that, in Ojibwe teachings, ziigwan, or springtime, connects with zaagi’idiwin (love), representing a selfless pouring forth of warmth, affection, and life into the world. For the medicinal/philosophical society known as the Midewiwin, ziigwan signifies a time to participate in a spiritual practice called webinigewin—“throwing away”—a period for letting go. This is easy to picture when the ice on lakes and rivers begins to melt. As the waters start to flow freely, it marks a time for emotional healing, beginning with the release of thoughts and feelings toward one another.
Now, let's examine the Ojibwe term for springtime: ziigwan.
Ziigwan (also known as ziigon), a verb meaning “it is spring,” originates from the verb ziiga’anjige, which means “to pour.” The morpheme ziigw signifies “dump, pour.” Ziigo (or ziigw-iw) translates to “s/he is pouring,” while ziigwe (or ziigw-a-iw) means “s/he has a pouring.” Zii(gw), found in many water-related terms, refers to the pouring or trickling of water and brings to mind the sound of water moving under rocks as the ice on lakes and rivers melts. Ziigwan/ziigon literally translates to “(time of) pouring”: a nod to spring as a season of renewal, when snow melts, trees release sap, and life and food emerge from the earth. Although the origins of zhiishiigwan and ziigwan/ziigon are different, there is still a fundamental connection between them, as a rattle’s sound echoes the sounds of early spring.
aki—the earth; soil; moss; the land; a country; the world; a planet [ak-kih]
akiiwan—it is the earth; it is land; it is the world [ak-kee-wun]
Ashkaakamigokwe—"Green Earth Woman": Mother Earth [ash-KAH-ka-mick-o-KWEH]
gidakinoo’amaagewikweminaan Ashkaakamigokwe—our teacher is Mother Earth [gid-a-kino-a-MAH-ge-ik-WEM-ih-nahn ash-KAH-ka-mig-o-KWEH]
mashkiki—"strength of the earth"; medicine; medicinal plant; remedy [mash-kihk-kih]
minookaamin—"being good earth"; it is late spring; it is early summer; it is vernal (spring) equinox [mi-no-kah-min]
nibi—water (literally "my water") [nihb-bih]
waawiyekamig—"the round earth" (the universe, the cosmos) [wah-wih-YEH-ka-mick]
waawiyeyaa—it is round [wah-wih-yeh-YAH]
zaagi'idiwin—mutual love; friendship; union [zah-gih-IH-dih-win]
zhawenindiwin—mutual compassion, appreciation, loving-kindness, unconditional love [zhah-wehn-in-dih-win]
zhinawe—to rattle; to jingle; a rattlesnake (literally: "makes a rattling sound") [zhih-naw-WEH]
zhinawinigan—a rattle, a shaker (term used in Northwest Ontario, Manitoba, Saskatchwan, and Alberta) [zhih-naw-ih-nih-gun]
zhinawise—to rattle; to jingle; to tinkle; to ring; it or (s)he makes a quick rattling/jingling sound [zhih-naw-is-SEH]
zhiishiigwan—a rattle, a shaker [zhee-shee-GWUN]
zhiishiigwe—s/he has a very hollow (sounding) quality; a rattlesnake; a Massasauga rattler [zhee-shee-GWEH]
ziigon—(time of) pouring; (it is) spring [zee-GON]
ziigwan—(time of) pouring; (it is) spring [zee-GWUN]
Note: The word list above uses Phonetic Writing Chart #1 Click the arrow to hear an audio recording of the words and expressions mentioned above. (Keep in mind that wording and pronunciations differ due to regional dialects.)
In Ojibwe teachings, it is no coincidence that spring is associated with Zaagi’idiwin (love), symbolizing a generous outpouring of warmth, affection, and life into the world." The term embodies the Anishinaabe philosophy of love. Rather than being solely romantic or self-centered or sexist, the reciprocal -idi- signifies that true love is outward-flowing, shared, and spiritual. It suggests a mutual, balanced connection where all parties equally cherish one another. Since zaagiidiwin implies a physical act, perhaps an even better representation of mutual love is zhawenindiwin, which means mutual compassion, appreciation, loving-kindness, or unconditional love.
For the medicinal/philosophical society known as the Midewiwin, ziigwan represents a time to engage in a spiritual practice called webinigewin—“throwing away”—a period for letting go. This is easily envisioned when the ice on lakes and rivers begins to melt. As the waters start to flow freely, it signifies a time for emotional healing, beginning with the release of thoughts and feelings toward one another.
For some Anishinaabeg of the northwoods, especially those in the Waabanoowiwin, the ceremonial Dawn Lodge, ziigwan marks the traditional start of a new year, both physically and spiritually. It represents the transition from a quiet season of storytelling and teachings to a new cycle of beginnings. Binesiwi-miikana, the Thunderbird Path (referred to in English as the Milky Way), moves northward, guiding migrating birds and the supernatural Thunderbirds from their stone nests on a mountain near Thunder Bay. The emergence of Ojiiganang, the Fisher Star constellation (known as the Great Bear in Western star maps), signals to the People that it is time to relocate camp into the forest and begin aninaatig ozhiga’igewin—the tapping of maple trees. The demanding process of collecting sap and producing maple sugar/syrup offers both a vital historical food source and a chance for families to collaborate and exchange community knowledge.
Ziigwan (early spring) differs from the term for late spring/early summer—the month of May: minookamin, meaning “when the weather becomes ‘nice.’” Embedded in minookaamin are the word parts mino (“good” or “nice”) and aki (“earth”), so it literally means “being good earth.” Around this time the people gather for minookaminishiwin: "late spring camping." is not only a good time for planting gardens but also for harvesting medicines; some medicines are most potent in late spring. It often signifies the spring equinox, when the sun is directly over the equator.
The term for medicine, finally, is mashkiki. Mashkiki is a contraction of the verb mashkawizii and the noun aki. Mashkawizii means “s/he is strong,” or “s/he has inner strength,” while aki refers to the earth. Medicines embody the strength of the earth.
In Anishinaabe belief, aki—the earth—is directly connected to Makwa, the black bear. For the Anishinaabeg, makwag (black bears) symbolize ziigwan, the spring season. Like the bear emerging from winter hibernation, spring is a period of rebirth, renewal, and awakening. Makwa is often understood as “Born From Medicine.” The bear—considered the leader of animals—is connected to mashkiki and is believed to emerge from the earth to gather healing remedies. As a healer, s/he holds knowledge of the medicines. Zhiishiigwan is when aki begins to pour forth her life-giving qualities, and ziigwan—when the ice melts and the earth softens enough to walk on barefoot—is when makwa begins to search for mashkiki...
Haw sa! Gakina gegoo, inawendiwag: Indeed, everything and everybody is related.
Miigwech bezindawiyeg. Gego waniikekeg! Apane onizhishin miigwechiwitaagozing. Thank you all for listening. Don't forget! It is always good to give thanks.
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