Temez8was: Cutter (Harvester) Moon

wiseman abenaki harvest

I was unable to finish this post in a timely manner, within the past, actual month (!) – but in the interests of having a complete cycle, I post it now. Tonight begins the new month, but we will take that up very shortly. I submit this entry as I had begun to draft it mid-month.

The eighth month of the Abenaki lunar calendar is the Cutter (Harvest) Moon, Temez8was, following the preceding seventh month of Temaskikos, the Grass Cutter Moon. This is the time when the first fruits of the summer planting – squash and beans among them,  and the gifts of field and forest – blueberries, blackberries, and their kin, begin to ripen and are ready for harvesting. The month began in this sun cycle with the new moon on July 31, 2019, and we are now just beginning to wax toward  the full moon August 15th, which gives the name.

The month’s name  – similar to the previous – derives from the root tem- (also spelled tam- or simply tm-) meaning “to cut, to sever tranversely, to chop” plus -ezo (or -izo) for moon (kizos) with -was signifying “one who”.

 

We should keep in mind that a moon may have more than one name, depending on the region and the people there, the predominant activities of the season, and evolving realities.  Other names used for this time, equally apropos for the harvest time, are Mijow8gankas ala (or) Michinikizosak – Meal Maker or Eating Moons. Another one is Kawakwenikas, the Gatherer or Wild Harvester, as the voluntary bounty of our Mother is also given freely in late summer, for which we give great thanks. Kchi wliwni, Nigawes – nd’alamizi!

 

Temaskikos: Grass Cutter Moon

 

jackie traverse sweetgrass mother earth

The hair of our Mother, wlim8gwkil mskiko, sweet grass – literally, “sweet smelling grass” – is one of July’s many gifts. Artwork by Jackie Traverse, Ojibwe

Sweet Grass …is a gift to the people from Mother Earth. It is said to be part of her hair, and the braided strands represent mind, body and spirit. Since sweet grass promotes strength and kindness, it is often used in healing circles and in ceremony to allow positive energy, kind thoughts and kind feelings to surface through any pain and suffering.

My Mother Earth is under the ground, surrounded by rocks known as the grandfathers. Her hair grows through the earth’s surface to allow us to pick sweet grass, providing medicine and a gift for the people. Take only what you need when picking sweet grass – offer Mother Earth tobacco in appreciation for the gifts she gives to us all.

Jackie Traverse, Anishnaabe-Ojibwe

The seventh month of the Abenaki lunar calendar is the Grass Cutter Moon, following the preceding sixth month of Nokahigas, the Hoer Moon. This is the time when the new sprouts of the year’s planting appreciate some nurturing care, in the competition of their warming rush toward the sun. The month began in this sun cycle with the new moon on July 2, 2019, and we are near witnessing  the full moon which shines in two days, July 16th, and gives the name.

The compounding word derives from three roots: tem- (also spelled tam- or simply tm-) meaning “to cut, to sever tranversely, to chop”, and maskiko (also mskiko), meaning “grass”, and -kos as a combination of “one who” and “moon”.

sweetgrass braid

Now that we are in midsummer, n8winiben, the abundance of the growing season surrounds us. Crops are growing, fruit and nuts are ripening, our other-than-human relations are raising their young. The sweetgrass (Hierochloe odorata) the living hair of our Mother, is long and lush, gleaming and bright green in the meadows. It is time to harvest the strands with gratitude, braiding and drying them in a sheltered place – the sweet scent filling the air and reminding us of our Mother’s continual care.

A moon may have more than one name, depending on the region and the people there, the predominant activities of the season, and evolving realities. Culture is not static, neither is it right or wrong – it is about being appropriate and “in community.” Two other names used for this time, equally apropos for their own reasons, are Sataikas (Blueberry Maker) and Pad8gikas (Thunder Moon). You can readily understand why…

 

Nokahigas: Hoer Moon

nokahigas abenaki hoer moon

The sixth moon of the Abenaki lunar calendar is the Hoer Moon, following the planting moon (fifth moon) of Kikas, the Field Maker Moon. This is the time when the new sprouts of the year’s planting appreciate some nurturing care, in the competition of their warming rush toward the sun. The month began in this sun cycle with the new moon on June 3, 2019, and we are nigh on to the full moon which shines tomorrow, June 17th, and gives the name.

The word derives from two roots: noka- meaning “to soften” as in hoeing the earth, and -higas, a combination of “one who” and “moon”. Another name for this moon is the Strawberry Moon, in appreciation for the delicious earthly gift of the season: it is called Mskikoikas, after the Abenaki name for the strawberry itself, mskikoimens, “the little grass berry.”

And so we enter into Niben, the bountiful season of summer…

This Land Is Whose Land? Indian Country and the Shortcomings of Settler Protest

abenaki-land-protest-sign

Mali Obomsawin has hit this one out of the park. She brings these truths home to Ndakinna and holds them up clear, bright, and strong. All I can ask is “Read this through carefully, take it to heart, and share widely.” It is ALWAYS about the Land and the People, inseparable.

Why do so few Americans know about Indian Country? Because the government continues to fight Native nations for land. Because American patriotism would be compromised by a full picture of American history. Because there is no one to hold patriotic historians accountable for writing Native people out of history books. The legal and moral foundation of this country is fragile, and by erasing Native people from the public consciousness, the slippery topic of “whose land is whose land,” (and why and how?), can be sidestepped altogether.

Ignorance is an accessible popular tool: it doesn’t require citizens to take up arms, acknowledge or interact with the intended target, leave their comfort zones, or jeopardize their status. As a weapon, ignorance is cheap, deniable, and nearly impossible to trace. Finally, ignorance is passively consumed and passively reproduced, cinching Native invisibility.

Link to the complete article in Smithsonian Folklife.

Full article as pdf: This Land Is Whose Land

Nebi, Abenaki Ways of Knowing Water

A just-released short film by Vince Franke of Peregrine Productions, LLC, created to support the watershed education programs of Lake Champlain Sea Grant, UVM Extension, the Rubenstein School of Environment and Natural Resources, and to help preserve these stories for the Abenaki and others. Funding was provided by NOAA, Sea Grant, and an anonymous donor.

Centering on Bitawbagw/Lake Champlain and then water in general, the film is a series of interviews with people in the Native community expressing their understanding of  being in relationship with life-giving water. Each story teller provides their own unique interpretation; I was honored to participate in this group effort with Chief Don Stevens, Chief Roger Longtoe Sheehan, Chief Eugene Rich, Melody Brook, Lucy Cannon Neel, Cody Hemenway, Morgan Lamphere, Bea Nelson, Fred Wiseman, and Kerry Wood.

#WaterIsLife

Direct link to Vimeo here.

Testimony for VT S.68, An Act Regarding Indigenous Peoples’ Day

Video links for ORCA Media/CCTV coverage of Committee hearings – testimony and debate – for S.68  of the 2019-2020 Session.

1. Senate Committee on Government Operations. S.68 – Indigenous People’s Day. Recorded February 28, 2019.

2. House Committee on General, Military, and Civil Affairs. S.68 Indigenous Peoples’ Day recorded April 10, 2019.

 

Elnu Abenaki S8gm8 Roger Longtoe Sheehan on Sacred Sites in Vermont

From the YouTube channel of the “Year of Indigenous Peoples of the AmericasCultural Initiative, a program of SUNY Empire State College. For this new virtual residency curriculum, a series of videos has been created with indigenous culture keepers sharing various aspects of their people’s understandings.

In this production, S8gm8 Roger Longtoe Sheehan speaks about the Abenaki relationship with the land and rivers of Ndakinna, and how these interactions take place within their worldview. The interview took place in June, 2018 at the Abenaki Heritage Weekend annual event at Lake Champlain Maritime Museum. By request of Vera Longtoe Sheehan, a co-producer of the film, I contributed some still photography from Kchi Pontekw/Bellows Falls, VT for the video.