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…

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Kikas: Field Maker Moon

The fifth month of the Abenaki annual cycle – Kikas – is well underway now. The new moon following Sogalikas (fourth month) occurred on May 4, 2019 here in Sokwakik. In Western Abenaki, Kikas means “field maker moon.” It is pronounced kee-KAHS. The word is formed polysynthetically with the combination of  the morphemes ki(k) (earth or field or planting) + as (maker), and moon by inference. The full moon (who bestows her name upon the month) showed her face two days ago, on May 18, 2019.

Around 1645, trader William Pynchon at his Agawam trading post (near what is now Springfield, Massachusetts), a little further down the Kwenitekw from Sokwakik, recorded this month as Squannikesos. From Day, this appears as the Abenaki phrase for Spring Moon, as Sigwanikizos: sigwan (spring) + i (connector) + kizos (full moon). This is another way to note the time when planting is done.

It is important to keep in mind that several terms were used by various related peoples at sundry times, often overlapping or substituting. These are not hard and fast boundaries; the lunar cycle shifts each year, as do cultural activities with the seasons and the immediate weather patterns. For instance, the month at or preceding the current one (roughly May) according to Pynchon’s list is Namasakizos – “the fish moon” – from namasak (fish, plural) + kizos (full moon). This was, of course, in direct reference to the abundant migration of anadromous schools coming up the River to spawn: shad, salmon, sturgeon, lamprey, and herring. This was a time for gratitude and celebration, both on the land and in the waters.

Sigwan, the bursting forth…

Sogalikas: Sugar Maker Moon

native maple squirrel tradition

With the most recent new moon on April 5, 2019 in Sokwakik, we are now well into Sogalikas, the Sugar Maker Moon. Climate change has brought an earlier spring in recent years, shifting the time of sap harvest back toward Mozokas, but there is still some overlap, and the further north one travels, the longer the season persists. The Abenaki annual cycle is flexible and can be adjusted to reflect present realities… perhaps Mozokas will have a different face some day.

Agwa – “it is said” – that Native people learned of this delicious source of energy from the red squirrel nation, observing them nip off the end bud of a maple twig and drinking the sap that flowed from the tip. Following this example, a slanting cut was made in the bark of the tree as the days grew warmer from the strengthening return of kizos (the sun), and fitted with a shaped piece of bark or wood to direct the sweet water toward a bark container. The sap was boiled down in a large wooden trencher using red-hot stones.

Written historical accounts state that the first maple sugaring performed by  British settlers – in the person of Alexander Kathan – within what is now Vermont, took place at Sweet Tree Farm on Route 5 in Dummerston, just north of Wantastegok/Brattleboro and adjacent to the Kwenitekw/Connecticut River. The new arrivals would have learned this skill from the indigenous Sokwakiak, and most likely appropriated an existing sugar orchard for the purpose. Sugaring still takes place at the farm today.

Abenaki Fishing Places: Some Extrapolations

native net fishing

Fishing played an important role in the lives of the Abenaki/Aln8bak within their home riverscapes,  in a multitude of interconnected ways. The anadromous and catadromous migrations of salmon, shad, alewives, herring, and eels were especially significant. The seasonal cycles, the flush of spring and the awakening of earth’s gifts, the dependable and welcome return of the fish nations, the birth of new life… all of these give witness to a recognition that engenders a careful honoring of pervasive relationships.  Most of these relationships were severed or severely compromised with the arrival of the European colonizers, bringing a culture of separation and exploitation with the building of dams, roads, and bridges, and the choking and fouling of the rivers with logging, mining, industry, and large-scale agriculture. With this calamitous interruption, the People themselves were deeply affected as well.

Though most of the fish are gone in present-day 2019, the places where these harvests of the spring’s vast arrival of swimmers (and with eels, in the autumn) occurred are still honored and celebrated. Yet while these places remain, many of them are a shadow of their former vibrant, powerful selves, overtopped with mills, dams, bridges and blasted and channelized into ill straits in the service of commerce and convenience.

Every group of Abenaki has their home river (n’sibo – my river) and every river has these places, the Sokwakiak among them. In Sokoki country along the Kwenitekw, some of the fishing places are at the Rock Dam/Rawson’s Island/Montague, Mskwamakok/Peskeompskut/Turners Falls, the Azewalad Sibo/Ashuelot River, Vernon Falls/ Great Bend/Cooper’s Point, the confluence with Wantastegok/West River at Brattleboro, and Kchi Pontekw/Bellows Falls. At these places are found a set of conditions that act to focus the fish at constricting, usually rockbound features such as falls, rapids, narrows, and channels. Accompanying these settings is the tumultuous energy of rushing, swirling, shimmering, splashing  water in full voice.

8manosek peskeompskut kwenitekw rock dam

The convergence of spirit, the elements, and resurgent prolific life – epitomized by  over-arching sky, shaped and shelving bedrock, sunlight and reflection, deep and strong currents – create a place of exchange. Spirit is able to move between worlds more readily here; the edges between the underworld of earth and water, existence on the surficial plane, and the above world of sky, blur and cross over. Things are in a state of flux, moving and mixing, intersecting. The constant change of creation is present here, closer and better accessible. This is one reason that messages of acknowledgement in the form of petroglyphs are often found at these places. These ancient representations, placed by medawlinnoak, medicine people, as they worked to seek balance with and through the presence of spirit concentrated there, continue to speak their opportune truths into the present. We see and hear them even now, carrying through the dysphoria and disturbance of the modern milieu.

The Aln8ba8dwaw8gan (Western Abenaki) word for the action of fishing is 8maw8gan, with the root being 8m- signifying “to lift.” On a pragmatic level this can be seen as a simple reference to the fish harvesting techniques of using a net, or a spear, or a hook and line. On another level it speaks of active, upward transition from one place to another.

The great waves of sustaining life that swam up the rivers and streams in Sigwan – the Spring, the “emptying or pouring out” – in the form of salmon, shad, and their kin – were and are an embodiment of this free exchange of spirit, in the very real form of cyclic return of abundant sustenance. Converging on these significant places, met there by the Aln8bak (the Abenaki people) and joined by other relations – the feeding eagles, osprey, gulls, bear, and otter –  the swimmers were lifted up – 8mawa – from the under[water]world into the surface world of the Aln8ba, at that juncture transitioning into another form for the good of the people.

The recognition of this great transformative gift would result in an outpouring of gratitude and celebration, with reciprocal honoring (giving back) to the fish people and the life-giving river waters themselves. All of this in a ritual acknowledgement of “the way it is” – the connected circles of creation, the constancy of change, and the intention to find balance in the midst of it. If these agreements were not honored, and respectful acknowledgement made in the form of ceremonial practice (song, dance, gifts, prayer, proscribed or prescribed activities), it would have to be seen as a breach of conduct. It truly was unconscionable to not do so; that this approach of reciprocal relationship worked well and sustainably for thousands of years is ample testament to its efficacy. That these same processes are breaking down around us now is a corroborating witness to the ineptitude of the mindset that replaced it.

Community, Friendships Celebrated at Micmac Spring Bear Feast

In the mid-afternoon hours on Saturday, three days before the official start of spring, 21 friends both old and new sat in a circle inside the council chambers of the Aroostook Band of Micmacs Cultural Community Education Center in Presque Isle.

Tribal Elder Norman Bernard passed a tobacco pipe around to those who did not have their own and began a ceremony of storytelling and sharing of knowledge that has been part of the Micmac Spring Bear Feast for many generations.

“As the pipe goes around, if someone has a story to share with the bear, I encourage you to,” Bernard said, as he began the sharing circle part of the ceremony. “Every story has a lesson and we all have something to teach each other.”

Every spring, the Micmacs hold a daylong Spring Bear Feast to honor the coming of spring and the bear that has come out of hibernation. In their culture, the bear represents a reawakening of life after the often long, cold winter as well as strength and endurance gained from elders who have since passed on and become ancestors. They hold a similar ceremony in the fall to honor the bear going into hibernation.

“For us, it’s a way of celebrating the bear, which is very sacred,” said Bernard Jerome, former Micmac cultural director. Jerome traveled from the Native community of Gesqapegiag in Quebec to attend the Spring Bear Feast.

Read the full article by Melissa Lizotte at The County.