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In your own words, contribute to the Padlet by adding the information and ideas collected while researching your chosen Indigenous story figure. Please post your information by adding a new sticky note to the board.

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-kyle

Mother Earth

papatuanuku also known as Mother Earth is a mother too the earth and gives birth too all living things and takes great care of them. In a lot of the stories about Mother Earth they talk about how she gives life and nurtures these living creatures she makes like bears, deer, horses, otters ex.

In these stories they talk about how Mother Earth created the earth and how she made land appear from water. Mother Earth is the earth itself, water is the blood of Mother earth. Her waters cleanse her own body and holds and takes care of all the life within the waters. The beautiful land that Mother earth created is home too so many creatures and keeps them fed and nourished.

Indigenous Women and their connection to the Earth and Her Waters — The Indigenous Foundation

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Sun is referred to as our Mishomis or Grandfathersun. Sun us also known as giizis in Anishinaabemowin. earth is also rotating around grandfather sun and bring forth warmth and light to all of creation. grandfather sun works with the earth and the moon to bring life and peace to the world.

https://www.tracksprogram.ca/giizhigoong-at-home-activities/astronomy-activity-2-movements-of-grandfather-sun#:~:text=In%20Anishinaabe%20teachings%2C%20Sun%20is,warmth%20to%20all%20of%20creation.

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In Anishinaabe teachings, Sun is referred to as our Mishomis, or Grandfather. Sun is also known as giizis in Anishinaabemowin. As Earth is continually rotating around him, Grandfather Sun brings forward the morning to give light and warmth to all of creation. The Sun, Moon and Earth work together to provide the gift of life. These three entities relate to each other in familial ways jointly governing systems on our planet.

By viewing a sunrise or sunset, it may seem like the Sun moves around us, but it is actually the opposite! Earth is revolving around the Sun on a tilted axis. By spinning on a tilt, this causes areas of Earth to experience different levels of sunlight throughout the year. Where we are in the Northern Hemisphere, this means we experience more hours of sunlight in summer and fewer in winter.

When Grandfather Sun is shining on Earth it has time to warm up. Once the Sun has set, Earth has time to cool down again. One reason we experience hotter days in the summer is because of the Earth's prolonged exposures to the Sun. A great way to learn about the movement of Grandfather Sun is to observe the shadows created!
Tracing Grandfather Sun's Shadows
Materials:

Paper, object, writing utensil

1.Find a window in your house that is exposed to direct sunlight.

2. Position a toy or object on a surface near the window, such as a table or counter.

3. Place a piece of paper on the opposite side of this object in relation to the sun, so that you can capture the shadow with your paper.

4. Trace the shadow of the object and record the time of when it was traced.

5. Leave your object and paper there and every hour or so, check on the piece of paper and see if the shadow has moved. If it has, trace the new shadow and record the time.

What direction does the shadow move? How does this connect to the Earth's movements around the Sun?

If you are interested in downloading these graphics, here is link to the PDF file!
Giizhigoong Activity Series Sun.pdf
The Giizhigoong program is supported through a memorial fund set up by the family of Adam Evans. We are proud to support the legacy of science education in the field of Astronomy made possible through this funding. Miigwech!

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Astronomy Activity #2: Movements of Grandfather Sun - TRACKS Youth Program

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In Anishinaabe teachings, Sun is referred to as our Mishomis, or Grandfather. Sun is also known as giizis in Anishinaabemowin. As Earth is continually rotating around him, Grandfather Sun brings forward the morning to give light and warmth to all of creation.

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The raven is described as organized, a trickster, a shapeshifter, a catalyst and a chief spirit. Originating from northwest coast cultures. In stories, The raven is told to help people such as "A powerful shaman, hostile toward people, had kept them hidden beneath the sea. Raven, disguised as a white owl, was able to win the shaman's trust and grab the treasures. Raven then released them one by one for the benefit of humanity." He has also had stories with the sun

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The raven is a very important figure in most Native American cultures. It is seen as the creator of light and as a trickster figure.

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The way the three sisters got their titles is because of the way these three foods are culturally important to Indigenous people and their beliefs, These plants also protect and nourish the cultivators that grew them.

The type of stories that we see the three sisters in are stories where there is a mother and a father who provide mostly for the whole family but do require help whenever they need it. The three sisters in every story always argue over a lot of things but do put their differences aside when needed because they are all sisters who take care of each other. In other words, the type of story we see the three sisters in is a regular family with their problems.

Their overall role in all stories about them is to show peace in numbers and how the three sisters are better together than separate. This applies to all stories about the three sisters because Indigenous cultures practiced for centuries that Corn, beans, and squash should be all planted together because they are the representation of each of the sisters in their own way, and they keep this practice to this day, so the history of the three sisters is not lost in time.

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The Carnegie Museum of Natural History broadens the classification from the specific Seneca Nation to that of the Haudenosaunee (Iroquois) Confederacy in its description of the Three Sisters.

Ngapo, T.M., Bilodeau, P., Arcand, Y., Charles, M.T., Diederichsen, A., Germain, I., Liu, Q., MacKinnon, S., Messiga, A.J., Mondor, M., et al. (2021). Historical Indigenous food preparation using produce of the Three Sisters intercropping system. Foods, 10, 524. https://doi.org/10.3390/foods10030524.

Hill, C.G. (2016). Pre-Colonial foodways. In Wallach, J.J., Swindall, L.R., & Wise, M.D. (Eds.) The Routledge History of American Foodways (pp. 9-22). London: Routledge Press.

This ancient style of companion planting has played a key role in the survival of all people in North America. Grown together, these plants are able to thrive and provide high-yield, high-quality crops with a minimal environmental impact. Corn, beans, and squash have a unique symbiotic relationship in a Native American garden. Corn offers a structure for the beans to climb. The beans, in turn, help to replenish the soil with nutrients. And the large leaves of squash and pumpkin vines provide living mulch that conserves water and provides weed control.

Dodson, M. (2001). Appendix: Ancient Companions. In Kuepper, G. & Dodson, M. Companion Planting & Botanical Pesticides: Concepts & Resources. https://attra.ncat.org/publication/companion-planting-resources/.

The Three Sisters system refers to the planting of corn, pole beans, and squash or pumpkins together in hills. The practice of planting more than one type of crop together is called interplanting. Although this planting system is not common in the United States today, it is in fact a well-thought-out growing method that is used extensively in other countries such as Mexico. Interplanting is corning back into favor for some crops because farmers are finding that large plantings of one crop can have some major disadvantages.... lnterplanting has many advantages. Iroquois farmers adapted this ecological planting method to meet the needs of their crops and their people. Interplanted crops are not as attractive to pests, while large plantings of one crop tend to have more pest problems. The hills provide support around the base of the plants, so they are not as prone to damage from wind. Also, interplanting helps create a uniform stand of corn. The corn forms a support for the beans, and the squash covers the soil. helping to control weeds. p. 3

Eames-Sheavly, M. (1993). The Three Sisters: Exploring an Iroquois garden [PDF, 28 pages]. Ithaka, NY: Cornell University.

A recent study analyzed a similar intercropping practice termed milpa in Guatemala.

Seran, T.H. & Brintha, I. (2010). Review on maize intercropping. Journal of Agronomy, 9(3), 135-145. https://dx.doi.org/10.3923/ja.2010.135.145..

Hill, C.G. (2016). Pre-Colonial foodways. In Wallach, J.J., Swindall, L.R., & Wise, M.D. (Eds.) The Routledge History of American Foodways (pp. 9-22). London: Routledge Press.

Hill, C.G. (2020). Returning corn, beans, and squash to Native American farms. The Conversation. Iowa State University. https://theconversation.com/returning-the-three-sisters-corn-beans-and-squash-to-native-american-farms-nourishes-people-land-and-cultures-149230.

Hirst, K. Kris. (2020). The Three Sisters: The traditional intercropping agricultural method. https://www.thoughtco.com/three-sisters-american-farming-173034.

LaDuke, W. (2005). Recovering the sacred: The power of naming and claiming. Cambridge, MA: South End Press. https://archive.details/recoveringsacred00ladu.

Landon, A.J. (2008). The "How" of the Three Sisters: The origins of agriculture in Mesoamerica and the human niche. Nebraska Anthropologist, 40,110‐ 124. https://digitalcommons.unl.edu/nebanthro/40.

Lopez-Ridaura, S., Barba-Escoto, L., Reyna-Ramirez, C. A., Sum, C., Palacios-Rojas, N., & Gerard, B. (2021). Maize intercropping in the milpa system. Diversity, extent, and importance for nutritional security in the Western Highlands of Guatemala. Scientific Reports, 11(1), 3696. https://doi.org/10.1038/s41598-021-82784-2.

Lunsford, L., Arthur, M. L., & Porter, C. M. (2021). African and Native American foodways and resilience: From 1619 to COVID-19. Journal of Agriculture, Food Systems, and Community Development, 10(4), 241-265. https://doi.org/10.5304/jafscd.2021.104.008.

McMillan, L. (n.d.). The Three Sisters. The Hand Lens. Specimen Stories. New York Botanical Garden. http://sweetgum.nybg.org/science/the-hand-lens/explore/narratives-details/?irn=7503..

Mt. Pleasant, J. (2016). Food yields and nutrient analyses of the Three Sisters: A Haudenosaunee cropping system. Ethnobiology Letters,7(1), 87‐98. https://doi.org/10.14237/ebl.7.1.2016.721.

Ngapo, T.M., Bilodeau, P., Arcand, Y., Charles, M.T., Diederichsen, A., Germain, I., Liu, Q., MacKinnon, S., Messiga, A.J., Mondor, M., et al. (2021). Historical Indigenous food preparation using produce of the Three Sisters intercropping system. Foods, 10, 524. https://doi.org/10.3390/foods10030524.

Parker, A.C. (1910). Iroquois Uses of Maize and Other Food Plants. Albany, NY: University of the State of New York. https://archive.org/details/iroquoisusesofma00parkrich.

Seran, T.H. & Brintha, I. (2010). Review on maize intercropping. Journal of Agronomy, 9(3), 135-145. https://dx.doi.org/10.3923/ja.2010.135.145.

Xu, Z., Ki, C., Zhang, C., Yu, Y., van der Werf, W., & Zhang, F. (2020). Intercropping maize and soybean increases efficiency of land and fertilizer nitrogen use: A meta-analysis. Field Crops Research, 246(1), 107661. https://doi.org/10.1016/j.fcr.2019.107661.

Yanovsky, E. (1936). Food plants of the North American Indians. U.S. Department of Agriculture. Miscellaneous Publication, Number 237. https://archive.org/details/foodplantsofnort237yano.

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The Three Sisters of Indigenous American Agriculture

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The Carnegie Museum of Natural History broadens the classification from the specific Seneca Nation to that of the Haudenosaunee (Iroquois) Confederacy in its description of the Three Sisters. Ngapo, T.M., Bilodeau, P., Arcand, Y., Charles, M.T., Diederichsen, A., Germain, I., Liu, Q., MacKinnon, S., Messiga, A.J., Mondor, M., et al.

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It is said that grandmother moon looks after all females, since she controls the women's cleansing cycle. She watches over all water on earth, since water comes before new life. She also helps to let people know what the month should be for hunting, gathering, and planting, with some of the moon cycles being spirit moon, bear moon, flower moon, ect. The stories she would be in have self growth, and show the listener to respect every part of life. Her role would be that she would help you with self growth.

https://mushkiki.com/programs-services/moontime-and-grandmother-moon/#:~:text=GRANDMOTHER%20MOON%3A%20THE%20FEMALE%20ENERGY&text=Much%20of%20the%20water%20life,known%20as%20the%20moon%20time.

https://www.indiantime.net/story/2012/01/27/culture/grand-mother-moon/012620121205446605853.html

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The Raven is always a weird bird that can change into a human or anything He is a keeper of secrets, and a trickster often focused on satisfying his own gluttony for whatever he desires. His stories tell of how worldly things came to be or offer suggestion to children on how to behave.

Native American culture is embedded with extensive tales and legends.  Every aspect of life, death, and existence has its own story to explain why things are the way they are.  Often, different Native American tribes had very similar beliefs, but most tribes have their own unique variations in the details of these legends. The raven is a significant figure in most Native American cultures.  It is seen as the creator of light and as a trickster figure.  As the maker of light, the raven symbolizes the ultimate creator of all things that existed before the beginning.  As a trickster figure, the raven is seen as a catalyst of mischief and mayhem.

Although credited as the “creator” of life, one story of Raven depicts a greedy and mischievous figure who mostly works for selfish reasons while at the same time teaching lessons about life.  The Native American tribes recognized that Raven was the key, which opened many of life’s treasures to them, and for this, they were grateful. Generally, the Raven symbolizes creativity, mischief, and magic throughout most Pacific Northwest Indigenous cultures. https://www.thecanadianencyclopedia.ca/en/article/raven-symbolism

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"In one variant, Raven is taught by his father, Kit-ka'ositiyi-qa, to be a creator, but Raven isn't happy with the result." He creates the world but can't give it light or water. Hearing that light could be found in a far-away land, Raven decides to travel there and steal it. Raven is most commonly found in Inuit myths, tales and creation stories, were he plays the role of the trickster majority of the time.

https://nac-cna.ca/en/englishtheatre/studyguide/tulugak-inuit-raven-stories/background#:~:text=The%20Raven%20is%20a%20major,the%20world%20and%20brought%20light.

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In some groups like the Oceti Sakowin, The moon is actually a goddess known as Hanwi who was married to the sun god Wi but felt betrayed and forgotten by her husband when he let another god known as Anog Ite take the seat beside him as right-hand which resulted in Hanwi pulling her shawl over her head and face. Skan who was the motion of the universe as a whole as well as the strongest spirit was angered by this, resulting in him chastising Anog Ite by making half of her face ugly as punishment before banishing everyone who had helped in the plot against Hanwi, notably including Iktomi the Trickster, to the underworld before punishing Wi in the worst way he could, by separating Wi and Hanwi so that he could only chase the wife he loved, but never reach her unless on the brief moment of an eclipse.

In other groups like the Anishnawbe Grandmother Moon represents the times for hunting, gathering, planting and harvesting in the form of a different name for each month in the Anishnawbe calendar. Grandmother Moon also watches over the water which is shown by the tides as well as being very close to women due to her governing all women's cleansing cycle which is the natural menstruation cycle known as the moon time. Women would also to different rites to Grandmother Moon based on how they were raised.

https://mushkiki.com/programs-services/moontime-and-grandmother-moon/#:~:text=HONOURING%20GRANDMOTHER%20MOON,and%20to%20have%20strong%20dreams.

https://atmos.earth/moon-research-colonization/.

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Native people know that everything in Creation has spirit. The plants, the trees, the water, the wind, the rocks and the mountains have spirit. The sky world, including the moon and the other planets, have spirit. All of these are part of our First Family, the natural world.

The Moon is called Grandmother Moon and great respect is paid her.

RECOGNITION OF THE MOON IN THE CALENDAR

The cycles of the moon determine our yearly calendar. The changes that come with each passing moon indicate the times for planting, harvesting, hunting and gathering. In the Anishnawbe calendar the names of each month include the word 'moon' and reflect the close connection between the cycles of the moon and the plant and animal life on Turtle Island.

Spirit Moon - Mnidoo-Giizis (January)

Bear Moon - Mkwa-Giizis (February)

Sugar Moon - Ziisbaakdoke-Giizis (March)

Sucker Moon - Namebine-Giizis (April)

Flower Moon - Waawaaskone-Giizis (May)

Strawberry Moon - Ode'mini-Giizis (June)

Raspberry Moon - Mskomini-Giizis (July)

Thimbleberry Moon - Datkaagmini-Giizis (August)

Corn Moon - Mdaamini-Giizis (September)

Falling Leaves Moon - Binaakwe-Giizis (October)

Freezing Moon - Bashkakodini-Giizis (November)

Little Spirit Moon - Mnidoo-Giisoons (December)

GRANDMOTHER MOON: THE FEMALE ENERGY

It is said that Grandmother Moon watches over the waters of the Earth. We see this in her regulating of the tides.

Grandmother Moon controls all female life. Much of the water life spawn according to the cycles of the moon.

It is said that Grandmother Moon is especially close to women because she governs the woman's cleansing cycle, the natural cycle of menstruation known as the moon time.

Just as Grandmother Moon watches over the waters of the Earth, it is said that women watch over the waters of the people. Water always comes before new life.

MOONTIME

It is said that the moon cycle is a gift to women. It is a time to cleanse herself mentally, physically, emotionally and spiritually.

The moon time is considered a time of power, second only to the ability of the Great Spirit to give life. That is how strong that power is.

Women can ask Grandmother Moon for direction in life, for wisdom, and for help for her children and others. Grandmother Moon can give her healing and balancing energy to women.

Some teachings say that when women are on their moon time, the Creator comes closer to them.

When women are on their moon time, their power is at its strongest and this is acknowledged in that they do not prepare foods or medicines, take part in ceremonies or use the pipes and other sacred items. The moon time is a ceremony of life for women and a time for renewal. The moon time is the time for women to relax and take it easy. All the chores are done by other family members. It is a time for women to think about themselves, their families, their relatives or anyone they think needs help. It is a time of reflection.

TEACHINGS ON THE MOONTIME

In the past, when a young woman had her first moon time her aunts or grandmothers would take her to a small lodge where she would be close to the natural world. The young woman is sacred at that time. She is now able to give life. She would be given the teachings about her new life from her mother, grandmothers or aunts. She would be taught about her role as a woman in the community.

HONOURING GRANDMOTHER MOON

Some teachings say that when the moon is full, women can ask Grandmother Moon to give them new energy.

Around the full moon, women on their moon time become very intuitive. It is an opportunity for women to take time for themselves to help foster their intuition and to have strong dreams.

When the moon is full, a woman can do a ceremony to honour and seek guidance from Grandmother Moon. The ceremony can be simple. A woman can sit on the ground and ask Grandmother Moon to replenish her body with new energy. She takes water with her which she asks the Moon to bless. That water then becomes her medicine.

Full moon ceremonies are held in many communities. The ceremony may differ from place to place. It is held either on the Full Moon or two days before or after the Full Moon, depending on the teachings given to the women in a particular community. Women gather in a circle, from the youngest to the oldest, representing the life journey from infancy to old age. They drum and sing. Tobacco is placed in the fire and the women ask for the cleansing of the earth, as the water, the lakes, rivers and oceans, constitute womens' responsibility.

In some communities, at the Full Moon ceremony, each woman brings a container of water. They pour this water into one bowl and this water is offered to Grandmother Moon and to the Earth. At the end of the ceremony, the water, now called moon water, can be used as a medicine during the month.

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Moontime and Grandmother Moon - Anishnawbe Mushkiki

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Native people know that everything in Creation has spirit. The plants, the trees, the water, the wind, the rocks and the mountains have spirit. The sky world, including the moon and the other planets, have spirit. All of these are part of our First Family, the natural world.

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As the Haudenosaunee, a confederacy of six First Nations (the Mohawk, Oneida, Onondaga, Cayuga, Seneca and Tuscarora) According to legend, the Original Woman's daughter was buried in "new earth" after she died, and the Three Sisters emerged from that soil. Every sister had a distinct appearance, size, and outfit: one was tall, had long, wind-blown yellow hair, and wore a green shawl. One individual donned a vivid yellow dress and had a propensity to wander out by herself. The third sister, who was wearing green, was confined to crawling on the ground. The three sisters were inseparable and each brought something special to the group that allowed the others to develop and thrive. But the sisters were not humans they were crops: Corn, Beans, And Squash this story isn’t just a fable about cooperation and support. It also outlines a traditional crop-growing technique that originated with the Haudenosaunee.

Chef Bill Alexander, the new executive chef and culinary curator at Caldwell First Nation, says, "It's not just a myth; these three vegetables have actually been proven to help each other grow to their maximum productivity better than if you were to plant them all individually."

The beans' vines stabilize the corn in the event of a heavy wind gust, while the corn provides the beans with robust support. They also aid in adding nitrogen fertilizer to the soil, which promotes maize growth. The prickly skin of the squash deters hungry predators, while its leaves shield the soil by keeping it cool, damp, and shaded.

What the story of the Three Sisters teaches us about farming - The Globe and Mail

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The great spirit is what many indigenous people subscribe to the idea of a creater. Great Spirit is a power or being that has created the world and everything in it. These being are often discribed as good or well-intentioned, through dangerous if treated carlessly or with disrespect. The types of stories we see the great spirit in is the stories about creating the world. The overall role within the stories is by creating the world and making everything that is inside.

http://www.chitimacha.gov/stories/how-great-spirit-made-world#:~:text=The%20Great%20Spirit%20made%20the%20world%2C%20and%20all%20that%20is,mud%20to%20make%20the%20earth.

https://www.thecanadianencyclopedia.ca/en/article/religion-of-aboriginal-people#:~:text=of%20these%20ceremonies.-,Great%20Spirit%20and%20Worldviews,treated%20carelessly%20or%20with%20disrespect.

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Nanabozho, also known as Nanabush, is a figure in Indigenous storytelling mainly in the Ojibwa and Algonquin tribes.

He’s a character who can shape-shift into animals like a raven, coyote, or hare representing different aspects of life.

Some stories recognize him as helping create North America. He’s in stories like some we read, like the creation of Turtle Island, The Legend of Indian Summer, and the Iroquoian story.

In some stories, he’s known as a trickster, in other stories he’s known as a creator of life, a protector, or a teacher. He has valuable lessons about the importance of living in peace with nature.

https://www.thecanadianencyclopedia.ca/en/article/nanabozo

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Grandmother Moon: The Female Energy - kingston

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Grandmother Moon: The Female Energy - kingston

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Grandmother moon controls female life, the water life spawn according to the cycles of the moon.

its said that grandmother moon is especially close to women because she governs the woman's cleansing cycle of menstruations known as the moon time.

The moon cycle is a gift to women, its a time to cleanse herself mentally, physically, emotionally, and spiritually.

Moon time is considered a time of power, second only to the ability of the great spirit to give life

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Native people know that everything in Creation has spirit. The plants, the trees, the water, the wind, the rocks and the mountains have spirit. The sky world, including the moon and the other planets, have spirit. All of these are part of our First Family, the natural world.

The Moon is called Grandmother Moon and great respect is paid her.

RECOGNITION OF THE MOON IN THE CALENDAR

The cycles of the moon determine our yearly calendar. The changes that come with each passing moon indicate the times for planting, harvesting, hunting and gathering. In the Anishnawbe calendar the names of each month include the word 'moon' and reflect the close connection between the cycles of the moon and the plant and animal life on Turtle Island.

Spirit Moon - Mnidoo-Giizis (January)

Bear Moon - Mkwa-Giizis (February)

Sugar Moon - Ziisbaakdoke-Giizis (March)

Sucker Moon - Namebine-Giizis (April)

Flower Moon - Waawaaskone-Giizis (May)

Strawberry Moon - Ode'mini-Giizis (June)

Raspberry Moon - Mskomini-Giizis (July)

Thimbleberry Moon - Datkaagmini-Giizis (August)

Corn Moon - Mdaamini-Giizis (September)

Falling Leaves Moon - Binaakwe-Giizis (October)

Freezing Moon - Bashkakodini-Giizis (November)

Little Spirit Moon - Mnidoo-Giisoons (December)

GRANDMOTHER MOON: THE FEMALE ENERGY

It is said that Grandmother Moon watches over the waters of the Earth. We see this in her regulating of the tides.

Grandmother Moon controls all female life. Much of the water life spawn according to the cycles of the moon.

It is said that Grandmother Moon is especially close to women because she governs the woman's cleansing cycle, the natural cycle of menstruation known as the moon time.

Just as Grandmother Moon watches over the waters of the Earth, it is said that women watch over the waters of the people. Water always comes before new life.

MOONTIME

It is said that the moon cycle is a gift to women. It is a time to cleanse herself mentally, physically, emotionally and spiritually.

The moon time is considered a time of power, second only to the ability of the Great Spirit to give life. That is how strong that power is.

Women can ask Grandmother Moon for direction in life, for wisdom, and for help for her children and others. Grandmother Moon can give her healing and balancing energy to women.

Some teachings say that when women are on their moon time, the Creator comes closer to them.

When women are on their moon time, their power is at its strongest and this is acknowledged in that they do not prepare foods or medicines, take part in ceremonies or use the pipes and other sacred items. The moon time is a ceremony of life for women and a time for renewal. The moon time is the time for women to relax and take it easy. All the chores are done by other family members. It is a time for women to think about themselves, their families, their relatives or anyone they think needs help. It is a time of reflection.

TEACHINGS ON THE MOONTIME

In the past, when a young woman had her first moon time her aunts or grandmothers would take her to a small lodge where she would be close to the natural world. The young woman is sacred at that time. She is now able to give life. She would be given the teachings about her new life from her mother, grandmothers or aunts. She would be taught about her role as a woman in the community.

HONOURING GRANDMOTHER MOON

Some teachings say that when the moon is full, women can ask Grandmother Moon to give them new energy.

Around the full moon, women on their moon time become very intuitive. It is an opportunity for women to take time for themselves to help foster their intuition and to have strong dreams.

When the moon is full, a woman can do a ceremony to honour and seek guidance from Grandmother Moon. The ceremony can be simple. A woman can sit on the ground and ask Grandmother Moon to replenish her body with new energy. She takes water with her which she asks the Moon to bless. That water then becomes her medicine.

Full moon ceremonies are held in many communities. The ceremony may differ from place to place. It is held either on the Full Moon or two days before or after the Full Moon, depending on the teachings given to the women in a particular community. Women gather in a circle, from the youngest to the oldest, representing the life journey from infancy to old age. They drum and sing. Tobacco is placed in the fire and the women ask for the cleansing of the earth, as the water, the lakes, rivers and oceans, constitute womens' responsibility.

In some communities, at the Full Moon ceremony, each woman brings a container of water. They pour this water into one bowl and this water is offered to Grandmother Moon and to the Earth. At the end of the ceremony, the water, now called moon water, can be used as a medicine during the month.

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Moontime and Grandmother Moon - Anishnawbe Mushkiki

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Native people know that everything in Creation has spirit. The plants, the trees, the water, the wind, the rocks and the mountains have spirit. The sky world, including the moon and the other planets, have spirit. All of these are part of our First Family, the natural world.

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Nanabozho, also referred to as Nanabush , is supernatural in an abundance of indigenous oral stories. With the power to create life in others, he is the representation of life. He is the main player in the creation of Turtle Island. Nanabozho is a shape-shifting being. He has diverse personalities and forms including a raven, a coyote, and a hare, which all represent various phases and conditions of the life cycle in some indigenous communities. Nanabozho creates and protects life, but he is also correlated with mischief and breaking the rules. Nanabozho adventures are meant to teach right from wrong and how to make good choices to make your own life better.

Nanabozho appears in a wide variety of stories, typically falling into the category of trickster tales and creation myths. These stories have moral lessons, illustrating the dual nature of the Nanabozho as both a creator and a trickster.

Nanabozo | The Canadian Encyclopedia

Nanabozho - Wikipedia

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Nanabozo (Nanabozho or Nanabush) is a culture hero, creator and trickster of various Indigenous oral histories. He is known by a variety of names and appears ...