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Ojibwe Giizhiig Anung Masinaaigan and D(L)akota Makoċe Wiċaŋḣpi Wowapi: Revitalization of Native American Star Knowledge, A Community Effort

Annette S. Lee St. Cloud State University

Abstract: project because elders are passing, some The Native Skywatchers research and programming in- simply ‘weren’t listening’ when the star sto- itiative focuses on the revitalization of native star ries were being told and at the same time knowledge of the and . Activities there are many layers of social upheaval on include interviewing elders, culture and language teach- some reservations, including unemploy- ers, and creating programming around traditional native star knowledge interlaced with science. Star ment, addiction, suicides, gangs and lack of maps, curriculum, hands-on workshops, planetarium clean drinking water. This research and shows, and artwork have been designed and delivered. programming is dedicated to rebuilding Developed for native and non-native communities in and reclaiming the native star knowledge, light of the new State Science Standards im- documenting it, disseminating it and devel- plemented in 2009, presented here are two native star oping it. The ideal outcome is that more maps that were created by the Native Skywatchers initi- native people have a meaningful connec- ative: the Ojibwe Giizhig Anung Masinaaigan (or the tion to the stars. Through this connection Ojibwe Sky Star Map); and the D(L)akota Makoċe to the stars a sense of cultural pride, a sense Wiċaŋḣpi Wowapi or (D(L)akota Star Map). This in- terdisciplinary project includes professional astronomers, of connectedness and purpose is nurtured. professional artists, language and cultural experts, edu- Inherently interdisciplinary, our work in- cators, community members and elders. cludes astronomy, culture, language, art, science education, history, and community Keywords: Dakota, Ojibwe, Cultural As- wellness. The implications of this founda- tronomy, Indigenous Knowledge, Science tional work are many, including encourag- Outreach ing more native young people to graduate from high school and possibly choose a ca- Understanding that men and women throughout reer in STEM (Science, Technology, En- history of all cultures, including Minnesota Amer- gineering and Math). Currently Minne- ican Indian tribes and communities, have been in- sota has some of the lowest graduation volved in engineering design and scientific in- rates and highest achievement gaps for Na- quiry… For example, Ojibwe and Dakota tive Students in the (Matos knowledge and use of patterns in the stars to pre- 2015; Post 2015). dict and plan… (Minnesota Department of Education, Benchmark 3.1.3.2.1, 2009) Team-members The Native Skywatchers research and pro- Introduction gramming initiative was founded by An- Over the past six years the Native Skywatch- nette S. Lee (mixed-race Dakota as- ers initiative has addressed the crisis of the tronomer and artist) in 2007. Other team- loss of the Ojibwe and D(L)akota star members include: Carl Gawboy (Ojibwe), knowledge, among the indigenous peoples Jeff Tibbetts (Ojibwe), William Wilson of Minnesota. There is an urgency to this

Journal of Astronomy in Culture 1(1), 2016, pp. 41-56 Copyright © International Society for Archaeoastronomy and Astronomy in Culture 42 (Ojibwe), Jim Rock (Dakota), and Char- Figure 2. Eleven tribes of Minnesota lene O’Rourke (Lakota). Acknowledge- http://kspamericanindianproject.wikispaces.com ment goes out to two elders who were also part of the team and who have since passed away: Paul Schultz (Ojibwe) and Albert White Hat Sr. (Lakota). What is essential here is that the team is composed of per- sons of different expertise, scientists, artists, educators, writers, and historians. This is a native-led initiative. The work is collab- orative. Due to the history of colonization, assimilation, reservations, etc., much has been lost. No one person holds all of the details of the native Ojibwe and D(L)akota star knowledge. Many voices are needed.

Land and Language Native Skywatchers is based in Minnesota, which contains eleven Native American reservations: four Dakota (Sioux) and seven Ojibwe (Chippewa). The region also the inherent meaning of the source sylla- consists of Ojibwe and D(L)akota commu- bles. For example, the word ‘Minnesota’ nities in the surrounding geographical ar- comes from Dakota and is sometimes eas of northern translated as ‘Mni Sota Makoċe’ meaning (i.e. , , Michi- ‘land where the waters are so clear they re- gan) and southern . flect the clouds” (Westerman 2012). One understanding of this is a literal reference Figure 1. Location of Minnesota in the USA. https://commons.wikimedia.org/wiki/File:Map to the state containing over 10,000 lakes _of_USA_MN.svg (10 acres in size or larger). Another inter- pretation is ‘where the waters are so clear they reflect the sky’ (Rock 2012). This re- fers to a pairing of the Milky Way and the , and the teaching ‘as it is above; it is below.…’ The largest river in the area, the Mis- sissippi River, flows generally from north to south. The name “Mississippi” is a mis- translation of the Ojibwe word Misi-ziibi, or ‘Great/Big River’. (Baraga 1992) The largest city and capitol of Minnesota is Language is an important part of na- -St. Paul, which is located at tive star knowledge. Similar to star the of the Mississippi River and knowledge, in language there are layers of the . In Dakota this is a meaning contained in the Ojibwe and Da- very sacred area containing, Bdote, ‘the kota words. Unfortunately, a person needs confluence,’ and Wakaŋ Tipi, ‘the sacred to know the language well in order to know cave’, which is the Dakota genesis place

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Figure 3. Rivers and Streams of Minnesota, Missis- (1992). The lack of available resources, es- sippi River seen near center. pecially in light of the newly approved state standards, was one of the first areas for Na- tive Skywatchers to address with urgency.

Newly Created Resources Star maps At the foundation of the current work are two native star maps that were created in 2012: Ojibwe Giizhig Anung Masinaaigan and D(L)akota Makoċe Wiċaŋḣpi Wowapi The Ojibwe Sky Star Map, Ojibwe Giizhig Anung Masinaaigan, was painted by the author and William Wilson, with Wil- son serving as the language expert. The map was based on the unpublished work of Carl Gawboy. Since the 1960s Gawboy had been interviewing elders and research- ing Ojibwe star knowledge. Gawboy (2005) was the first to identify the picto- (Westerman 2012). Here the term ‘Da- graphs at Lake Hegman, Boundary Waters kota’ is the abbreviated name of the group as Ojibwe constellations. of native peoples called Oċeti Ṡakowiŋ Oyate, The Dakota Star Map, D(L)akota Ma- ‘Seven Sacred Council Fires.’ This council koċe Wiċaŋḣpi Wowapi, was painted by the is made up of: four Dakota bands, two Na- author. The language expert here was Jim kota bands and one Lakota band. The Da- Rock. The map was based on the pub- kota tribe is also known as ‘Sioux,’ which is lished work of Ron Goodman. In the a corruption of the word 1980s Goodman interviewed many Lakota Nadouessioux, meaning ‘speakers of a for- elders from the South Dakota area and eign language’ (Johnson, 2000). The word published his results in the book Lakota Star Ojibwe means ‘people who cook outside,’ Knowledge (1992). Several of the elders for example roasting rabbit on a fire. (Wil- quoted in Goodman’s book are part of the son 2012) Sometimes , ‘the peo- Native Skywatchers project. ple,’ is also used for Ojibwe. The cor- Both maps are astronomically accu- rupted word for the Ojibwe tribe is ‘Chip- rate and visual works of art created to com- pewa.’ municate an indigenous perspective of the night sky. Located at the center of both Resources maps is the north celestial pole (NCP) and Existing Materials the North Star (Polaris), which is Giiwedin Prior to 2012 there were exactly two pub- Anung (Ojibwe) and Wiċaḣhpi Owaŋjila (Da- lished books dedicated to Ojibwe and kota). Moving outwards from center are D(L)akota sky wisdom: Talking Rocks: Geol- the north circumpolar stars. (Assuming a ogy and 10,000 Years of Native American Tradi- viewing location of approximately 40-50° tion in the Region by Morton and north latitude). Gawboy (2000) and Lakota Star Knowledge: Surrounding the central area are the Studies in Lakota Stellar Theology by Goodman seasonal stars. The four seasons (Fall, Win-

JAC, Vol. 1, No. 1, 2016 44 Figure 4. Ojibwe Giizhig Anung Masinaaigan, ‘The Ojibwe Sky Star Map.’

Figure 5. D(L)akota Makoċe Wiċaŋḣpi Wowapi ‘The Dakota Star Map.’

Lee, A. 45 Figure 6. Dakota holder, part of a plansiphere.

Figure 7. Ojibwe circle.

JAC, Vol. 1, No. 1, 2016 46 ter, Spring, Summer) can be seen written Celestial objects from western European on the outer border of the map. Each map astronomical traditions in the correspond- illustrates the native constellations in ing areas of the night sky are also high- brightly colored, clearly marked areas cor- lighted throughout the booklet. For exam- related with their seasonal association. ple, looking skyward on a fall evening, a Ojibwe constellations were painted in a person might see: the Ojibwe Mooz traditional woodland x-ray style by Wilson. (Moose), the Dakota Keya (Turtle) and the Dakota constellations were painted by the Greek constellation Pegasus, as well as, the author in a pointillist style to suggest bead- Andromeda Galaxy, M31. work. In both star maps the Greek constel- lations are lightly painted in a quiet wash Planispheres to allow the map-reader some sense of Tangible resources are essential when common ground between the Greek and working to engage communities in learn- the native Ojibwe and D(L)akota constel- ing the patterns of the night sky. One ma- lations. nipulative that is very useful is called a “planisphere.” Websites Planispheres are two-dimensional ver- Each map has a dedicated webpage. sions of astrolabes that date back to at least http://web.stcloudstate.edu/aslee/OJIB- the ninth century and perhaps 150 A.D. WEMAP/home.html, and (Ridpath, 1988). They are star-finding de- http://web.stcloudstate.edu/aslee/DA- vices consisting of two parts: an inner cir- KOTAMAP/home.html. cle that illustrates a year-round star map These websites contain the following: the and an outer holder. The important idea star maps (that can be downloaded at no here is that a person can get a snapshot cost); star vocabulary (in Ojibwe/Dakota view of the night sky for any particular and English); recorded audio of the star vo- time and date, and watch how the sky cabulary in both Ojibwe and Dakota; re- changes with time. This device is accurate lated curriculum; and upcoming events. for latitudes 40-50° N and our epoch of Po- The purpose of the website is to allow laris (due to precession there would be greater accessibility and communication some shifting for longer time periods). concerning native star knowledge for local, Notice that on the outer perimeter of regional, national and global learners. the star circle (or wheel) are the native (See Appendixes) In March 2015, an ad- Ojibwe and Dakota names for each ditional website was created to support Na- month. These will vary with local latitudes tive Skywatchers art programming: and longitudes, but are correct for local http://www.nativeskywatchers.org. communities (Fond du Lac and Minneap- olis/St. Paul). The months are named for Guidebooks the Moon and significant cultural events In June 2014, two constellation guidebooks for each season. For example: August is were published to accompany each of the “Manoominike-giizis” (Ricing Moon) in star maps: Ojibwe Sky Star Map Constellation Ojibwe and March is “Iṡta Wicayazaŋ Wi” Guide and D(L)akota Star Map Constellation (Sore Eyes Moon) in Dakota. (Tables 3 & Guide. 4 – Moons) Also significant is a ‘blank’ star Each booklet contains additional in- circle that displays individual stars but no formation about individual native constel- constellation lines, names or artwork. This lations, selected teachings, and artwork. is an excellent way to practice learning the

Lee, A. 47 visual patterns of the constella- Figure 8. Poster for Educator and Community Workshop tions in the night sky.

Educator Collaboration Educator Workshop The native Ojibwe and D(L)akota star maps were de- signed in large part for the first Native Skywatchers Educator Work- shop in June 2012 which was co- funded by NASA-MN Space Grant, St. Cloud State Univer- sity, Fond du Lac Tribal and Community College. A federal science agency, a comprehensive state university, and a two-year tribal community college sup- ported this work. The Native Sky- watchers team, directed by A. Lee, presented two consecutive days of workshop activities offered at two distinct sites: Fond du Lac Tribal & Community College (FDLTCC) and St. Cloud State University (SCSU) based jointly at the SCSU Planetarium and the American Indian Center (AIC). Participants included: K- Michigan, co-supported by Central Mich- 12 educators, informal science educators, igan State University (CMU). The college educators, planetarians, adminis- Ziibiwing workshop presented Ojibwe star trators, and members of the community knowledge and included hands-on art ac- who are astronomy enthusiasts. The foci tivities related to star knowledge for partic- of the workshop were to: 1.) give partici- ipants. pants information about Ojibwe and D(L)akota star knowledge; 2.) embed star Outreach knowledge in an authentic cultural context The SCSU Planetarium boasts a state-of- that includes history, language, art, etc. in the-art fiber optic Chronos star projector addition to astronomy; 3.) create aware- that brings more than 8,500 stars and 24 ness and dialog addressing the protocols constellations and galaxies to life under a and respectful ways of sharing this cultural 30-foot dome. Renovated in 2007, at a knowledge. Each year since 2012 the dual cost of $790,000, SCSU Planetarium is the workshops have been offered and well at- only planetarium in the region to offer tended (~30 participants each workshop). planetarium shows at no cost. Over 7,000 In 2015, an additional workshop was de- people visit the SCSU Planetarium each signed and delivered at the Ziibiwing year for shows and astronomy events. Na- (Ojibwe) Cultural Center in Mt. Pleasant, tive Skywatchers is integrated into the regular

JAC, Vol. 1, No. 1, 2016 48 planetarium programming. (A. Lee is also is an important part of the discussion to lo- the SCSU Planetarium Director). Educa- cate the north compass direction in the tors, scout leaders, educational organiza- room at the time of the discussion. This tions, etc. can request a planetarium show connects the abstract with the ‘here and about Ojibwe and/or D(L)akota star now’ and makes the idea tangible. Tape is knowledge. In May of 2015 a collabora- used to make a capital ‘N’ on the wall and tive effort between Native Skywatchers, the handwritten signs are made to show the SCSU Planetarium, and the St. Cloud Ojibwe and Dakota words for north: Gii- School District brought hundreds of mid- wedinong and Waziyata. Workshop partici- dle school students into the SCSU Plane- pants face north, while talking about the tarium for Native Skywatchers Planetarium North. Indeed our internal and external shows. compasses are aligned and the learning is amplified. Curriculum Which way is North? Follow the Seasons; Follow the Stars Annette S. Lee, director of the Native Sky- A second lesson plan written by A. Lee is watchers research and programming initia- called, “Follow the Season; Follow the Stars, tive has created curriculum for educators Four-Direction Star Gazing” (2009). This as- containing Ojibwe and D(L)akota star sumes the viewer is facing the south hori- knowledge that complements the star zon. Again, the meeting room wall is maps. This includes lesson plans, and marked with a big letter ‘S’ using tape and worksheets. In many indigenous cultures signs indicating the Ojibwe and Dakota there is great importance in both cere- words for south: Zhaawanong and Itokagata. mony and in everyday life given to the four Facing the South, we notice a completely directions. Here we use this important cul- different pattern of motion compared to tural framework extended to the night sky. the apparent stillness of the north night The first exercise is called, “Which way sky. In the south, we have east to west mo- is North?,” written by A. Lee (2009). The tion. The path of the Sun is highest in the lesson begins with a discussion around the South each day. The Sun transits the local following four questions: meridian. Here we make a very clear as- sociation with the seasons. The basic o Which way is North? framework is that whatever season is pres- o How do you know? ently being experienced, that same season o How do you say North in Ojibwe? In of stars will be seen in the night sky a few Dakota? hours after sunset, facing South. The o Why is it important? (both culturally south direction and the overhead (zenith) and astronomically) are referred to as the ‘center stage of the This lesson is an important foundation for night sky’. Described above is a distinctly participants to learn about the patterns of indigenous way of teaching that empha- motion in the stars, (assuming northern sizes learning through direct experience, hemisphere, mid-latitudes); topics include: place-based examples, and relationships. the north star, the north celestial pole, (Cajete, 2000) identifying Ojibwe, D(L)akota, Greek con- stellations in the north sky, and the larger Selected Teachings cultural meaning of these constellations. It Kapemni

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One of the most important underlying by them on earth were also being performed simul- ideas in both the Ojibwe and D(L)akota taneously in the spirit world. When what is hap- star knowledge, is the idea “As it is above; it pening in the stellar world is also being done on is below.” This is a very old and universal earth in the same way at the corresponding place at idea found in many indigenous cosmolo- the same time, a hierophany can occur; sacred gies. (Campion, 2012) The idea can be vis- power can be drawn down…” (Goodman, ualized by two triangles (or tipis) stacked 1992) vertically connected at their apexes. In D(L)akota many constellations have Figure 9. Illustration of Kapemni ‘kapemni pairs.’ This means that there is a geographical site located on Earth that is the counterpart to the constellation in the sky. For example, when the Sun is in the constellation Mato Tipila (Bear’s Lodge, Gemini), this is the traditional time for people to meet at Pte he Ġi (Grey Horn Butte, Devil’s Tower) and pray. In Ojibwe, the teaching of mirroring the ‘above and below’ is most often seen in the naming of constellations with animals displaying the same pattern of motion as their celestial counterpart. For example, the Big Dipper is Ojiig (Fisher). Known as a cultural hero animal for an important rescue mission, this small weasel-like mammal has many patterns of behavior in both real life and in cultural stories that coincide with the pat- tern of circumpolar motion as displayed by the Big Dipper (i.e. the seven brightest stars

in Ursa Major). The bottom tipi represents the mate- rial, or physical world. The top tipi repre- Maang sents the sky, star, and spirit world. The When looking to the North, in addition to first part of the teaching is that both realms identifying the North Star and the pattern are real. Both realms are important and of celestial motion in the north, we can meaningful. Furthermore, traditional na- identify the Ojibwe constellation, Maang tive people should strive to, either in cere- (Loon). mony or everyday life, acknowledge this The Maang (Loon) constellation en- relationship. When they do, it is like stand- compasses the same set of stars as the Little ing at the apex between the two triangles, Dipper or the brightest seven stars in Ursa which functions like a doorway, and there Minor. The first, most obvious question is: is a flow between the two worlds. An idea why did the Ojibwe associate this North so important, in Dakota there is a single American aquatic diving bird, the loon, word, ‘kapemni’ to describe this teaching. with the most central place in the night sky? There are several answers to this “Traditional Lakota believed that ceremonies done question. The first reason is that the loon

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Figure 10. Ojibwe Maang (Loon) constellation. parking lots or pasture puddles. Loons need a quarter mile of water to take off. (Evers et. al, 2010) In addition, loons sur- vive physically by diving and spearing fish. Loons need clear, calm water to survive. The sacredness of water for life and sur- vival is found throughout Ojibwe culture. Lastly, the pattern of a black background with many small white dots mirrors a starry night sky. The loon has the stars of the night sky reflected on its back. As de- scribed by one elder, when an Ojibwe per- son hunts the loon, respect is shown by of- fering tobacco to the loon for giving its life; and the loon is never to be turned upside- down (the backside of the loon must always be facing the sky). (Wilson, 2012) The earth-sky mirroring is respected and main- is one of the two leaders in the Ojibwe clan tained even after its death. Ojibwe first lan- system (a framework of government and guage speaker and Native Skywatchers team- organizing society): member, W. Wilson, explains that the word “maang” is closely related to the word, “The Crane and the Loon Clans were given the “a maa(ng)” which means “listen or pay at- power of chieftainship. They were given the people tention.” (Wilson, 2012) with natural qualities and abilities for leadership.” (Benton, 1988) Conclusions This important work has many branches: The North Star—being within one degree interdisciplinary connections in science of the north celestial pole (NCP)—appears and culture, formal and informal science almost motionless as viewed from the education, artwork and art programming, ground. All other stars and celestial ob- history and heritage, outreach and com- jects in the entire day and night sky appear munity wellness. The Native Skywatchers – to be circling around it. The motionless Revitalization of Ojibwe and D(L)akota Star star is a leader. This leadership is reflected Knowledge research and programming initi- in the star knowledge by naming Maang, ative has worked with community mem- the Ojibwe clan leader, as the constellation bers to create meaningful recourses that containing the seven brightest stars nearest communicate an ancient and living rela- the motionless point (NCP) or the Little tionship with the cosmos. It is our goal to Dipper. Maang (Loon) is a leader in the build community around native star sky, and a leader on the Earth. This illus- knowledge. All cultures, throughout hu- trates the mirroring of Earth and Sky. man history have had a connection to the The teachings of the loon are many. stars. (Campion, 2012) It is intended that One example is that the loon has a very the Native Skywatchers research and pro- close connection to the water. It avoids go- gramming initiative will help individuals ing on land, except to nest. It is not un- and communities in rebuilding and common that loons become stranded in remembering the native Ojibwe and

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Figure 11. Maang-Doorkeeper of the North", A. Lee, 2014, mixed media on panel.

D(L)akota connection to the stars. Ulti- References mately, it is hoped that this dialog will Aveni, A. serve as a stepping-stone to honor and re- 2001 Skywatchers of Ancient Mexico. University member all indigenous ways of knowing. of Texas Press, Austin. Benton-Banai, E. Acknowledgments 2010 The Mishomis Book: The of the Ojib- way. Indian Country Communications, Miigwech. Pidamaya. Thank you. Inc., University of Minnesota Press, Min- neapolis.

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JAC, Vol. 1, No. 1, 2016 54 Appendix A: Ojibwe Celestial Terminology Table A2. (cont.) Ojibwe English Table A1. Ojibwe Vocabulary – Seasonal Giizhig Anung Sky/Star map Ojibwe English Related Greek Masinaaigan Constellations Waabunong East Ningobinong West Dagwaagin Fall Giwedinong North Mooz Moose Pegasus Jawanong South Bugonagiizhig Hole in the Pleiades Sky Madoo'asinik Sweating Pleiades Stones Table A3. Ojibwe Months/Moon – Fond Biboon Winter du Lac Region Biboonkeonini Winter-maker Orion, Canis Month Ojibwe English Gichimanidoo- Great Spirit Minor, Taurus January Ziigwan Spring giizis Moon Sucker Fish Mishi bizhiw Curly Tail, Leo, Hydra February Namebini-giizis Great Panther Moon Hard Crust on Madoodiswan Sweat Lodge Corona March Onaabani-giizis Niibin Summer the Snow Moon Iskigamizige- Maple Sap Ajiijaak/Bine- Crane/Skele- Cygnus April shi Okanin ton Bird giizis Boiling Moon Zaagibagaa- Noondeshin Exhausted Hercules May Budding Moon Bemaadizid Bather (Per- giizis Strawberry son) June Ode’imini-giizis Nanaboujou Nanaboujou Scorpio Moon Aabita-niibino- Mid-summer Giwedinang North July giizis Moon Maang Loon Little Dipper Manoominike- Ojiig Fischer Big Dipper August Ricing Moon giizis Giwedin'anung North Star Polaris Leaves Chang- Waatebagaa- September ing Color giizis Moon Table A2. Ojibwe Vocabulary – Objects Falling Leaves October Binaakwii-giizis Ojibwe English Moon Anung Star Gashkadino- November Freezing Moon Anung aki Star World giizis Dibik-giizis Moon (‘Night Sun’) Manidoo- Little Spirit December Giizis Sun giizisoons Moon Giizhig Sky Ikwe'anung Venus (‘Women's Star’) Ningobi'anung Venus as Evening Star Waabun'anung Venus as Morning Star Maingan Mikan Ecliptic (‘Wolf Trail’) Jiibaykona Milky Way (‘Spirit Path’) Jiibay Ziibi Milky Way (‘River of Souls’) Gwiingwa Meteor/shooting star Gaagige Giizhig Universe (‘Forever Sky’) Ishpeming Universe (‘The Sky Above’) Waawaate Aurora Borealis (North- ern Lights) Anung Nibwakawin Star Knowledge, Wisdom

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Appendix B Table B1. (cont.) Arcturus (‘go- Bright star in D(L)akota Celestial Terminology Itkob u ing toward’) Bootes Arcturus (‘un- Bright star in Ihuku Kigle Table B1. D(L)akota Vocabulary – Seasonal derwent it’) Bootes Related Greek D(L)akota English Arcturus Constellations Aŋpo Wiċaŋḣpi (‘younger Bright star in Waniyetu Winter Suŋkaku brother of Bootes Orion, Morning star’) Nape Hand Eridanus Waziyata North Maṫo Tipi/ Blue Bear’s Lodge Gemini To Win/ Tuŋ Big Dipper - Maṫo Tipila Woman/ Wiŋ inside Bowl Ki Iŋyaŋka Winter Racetrack Birth Woman Oçaŋku Circle Big Dipper - Wiċakiyuhapi Stretcher Çaŋ Hd/ Bowl Winter Gleṡka Sacred hoop Waṡihdapi/ Big Dipper - Circle Mourners Wakaŋ Waṡiglapi Handle Winter Maŋka/Maka Skunk Big Dipper Inipi/ Initipi Sweat lodge Circle Dipper/ Wicakiyuhapi/ Orion, Canis Wooden Big Dipper Buffalo in Can cinkska Tayamni Major, Spoon three parts Pleiades Seven sacred Buffalo em- Oċeti Ṡakowiŋ rites/Council Big Dipper Tayamni pa Pleiades bryo head fires Tayamni Buffalo em- Betelgeuse & North Star Wiċaŋḣpi wa- cutuhu bryo ribs Rigel (‘Star that ziyata/Wiċaŋḣpi Polaris Buffalo em- stands in one Tayamni Owaŋjila bryo back- Orion’s belt place’) caŋkahu bone Draco, Ursa Wakiŋyaŋ Thunderbird Buffalo em- Minor Tayamni siŋte Sirius bryo tail Columbia, Zuzeca/ Snake Puppis, Canis Zuzuheċa Major Table B2. D(L)akota Vocabulary – Objects Ptaŋyetu Fall D(L)akota Celestial Keya Turtle Pegasus Wiċaŋḣpi Star Caŋṡaṡa Dried Red Aries, Trian- Wiċaŋḣpi Oyate Star Nation Pusyapi/ Haŋhepi Wi / Haŋyetu Willow gulum Moon (‘Night Sun’) Ipusye Wi/Haŋwi Heḣaka/ Moon (‘Double Elk Pisces Anog Ite Upaŋ Faced Woman’) Wiċiŋyaŋna Wi, Aŋpetu Wi Sun (‘Day Sun’) Ṡakowiŋ/ Aŋpo Wiċaŋḣpi / Aŋpetu Venus - Morning Seven Girls Pleiades Wiċiŋcala D/Luta Star Ṡakowiŋ Çaŋku Wiċaŋḣpi Omani/ Ecliptic Bdoketu/ Maḣpiya Maka Iciyagle Summer Wanaġi Taċaŋku (Road of the Bloketu Milky Way Ahdeṡka/ spirits/Ghost trail) Salamander Cygnus Agleṡka Wiċaŋḣpi Hiŋḣpaya/ Wetu Spring Wiahpihinhpaya/ Woḣpe Meteor/Falling star Fireplace/ Leo Wakaŋ Wamakohnaka/ Wamakhog- Oċeti/Peta Fire Universe naka/ Makasitomni

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Table B2. (cont.) Table B3. D(L)akota Months/Moon – Wanaġi Tawaċipi (Spirit Danc- Aurora Borealis Minneapolis Region ers)/Maḣpiyataŋiŋ/ Wiyosaya (Northern Lights) Month D(L)akota English Wiċaŋḣpi Siŋtetuŋ/ Wiċaŋḣpi Comet Witeḣi Wi/ Hard/Difficult Siŋte Yukan/ Wicaŋpisiŋtetoŋ January Wiot’ ehika Wi/ Moon/Tree Makoċe Wiċaŋḣpi Wowapi Star map aŋkapopa Wi Popping Moon Wiċaŋḣpi Omani/Wiċaŋḣpi Planet Nuni/Wiċanḣpi Sa Moon/ Moon Sundogs (‘Sun Wiaceic' iti Wi aṭ’a Wi / when many making fire’) Aŋpetu Numnuŋpa die/ Two differ- Solar Eclipse February Witha Wit' e Wi/ Wicata Wi/ ent kinds of (‘Sun dies’) Cannapopa Wi days Moon/ Haŋwitha Lunar Eclipse Moon of Pop- Constellations ping Trees Wiċaŋḣpi Tiospaye (‘Extended fam- Iṡta Wicayazaŋ March Sore eyes Moon ily’) Wi Okakṡe Taŋka Wiċaŋḣpi Galaxies Moon when Ota/Wiċaŋḣpi Optaye Taŋka streams are Groups of galax- Wiċaŋḣpi Oyate Watopapi Wi/ open/Goose ies (‘Nation’) Maġa Okada Wi/ egg-laying April Bdoke cokaya/Bloke cokaya/ Summer solstice Wokada Wi/ Moon/Egg lay- Anpawi (‘Morning Sun’) Wihakakta Wi ing Moon/ Winter solstice Waniyetu cokaya/Nahomni Moon of (‘Swing around’) Fattening Wetu Aŋpa Haŋyetu Iyehaŋtu Spring Equinox May Wożupi Wi Planting Moon Ptaŋyetu Aŋpa Haŋyetu Strawberry Fall Equinox Ważuṡtecaṡa Iyehaŋtu Ripening June Wi/Wipazuka Seasons (‘Earth Moon/Moon of Waste Wi Omaka/Makoncage grows with time Good Berries change’) Moon when the Waziyata North Chokecherries aŋpasapa Wi/ Itokagata South are Ripe/ July aŋpaṡa Wi/ Wioḣinyanpata East Moon when the Waṡuŋpa Wi Wiyoḣpeyata West geese shed their Wankantu/Waŋkatika Above feathers Kutakiya/Kutkiya Below August Wasutuŋ Wi Harvest Moon Ċokata/Ċokaya Center Moon when the Buffalo embryo Tayamni pa rice is laid up to head (Pleiades) Psiŋhnaketu Wi/ dry/ Moon Buffalo embryo Taṡaheca Hakikta when the chip- Tayamni cutuhu ribs (Betelgeuse September Wi/ munk looks and Rigel) Wayuksapi Wi/ back/Corn har- Buffalo embryo Canwapegi Wi vesting Tayamni caŋkahu backbone Moon/Moon of (Orion’s belt) Brown Leaves Buffalo embryo Trees shaking Tayamni siŋte aŋwaḣpekasna tail (Sirius) off the leaves October Wi/ Moon/Drying Wi Ważupi rice Moon Deer Rutting Takiyuḣa Wi/ November Moon/Moon of Waniyetu Wi Rutting Deer Deer Antler December Tahecapṡuŋ Wi Shedding Moon

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