Chapter 6 Quiz — Giizis: Seasons, Sky & Time¶
Part A — Multiple Choice (10 questions, 2 points each)¶
1. What does the word giizis mean in Ojibwe?
A) Star only
B) Sky only
C) Both sun and moon/month
D) Day only
Answer: C — both sun and moon/month
2. How many moons are in the traditional Ojibwe calendar?
A) 12
B) 13
C) 7
D) 28
Answer: B — 13
3. Which Ojibwe word means 'it snows'?
A) Gimiwan
B) Giizhizibaa
C) Zoogipon
D) Mashkawaa
Answer: C — Zoogipon
4. Why are weather events expressed as VII verbs (Verb Inanimate Intransitive) in Ojibwe?
A) Because weather phenomena are inanimate in Ojibwe grammar
B) Because weather is always human-caused
C) Because VII is used for all natural events
D) Because VII is the default verb class
Answer: A — weather phenomena are inanimate
5. What is the Ojibwe word for 'fall/autumn'?
A) Ziigwan
B) Niibino
C) Dagwaagin
D) Biboon
Answer: C — Dagwaagin
6. The moon known as Manoominike-giizis is associated with which activity?
A) Maple sugaring
B) Fishing
C) Wild rice harvesting
D) Hunting
Answer: C — Wild rice harvesting
7. In Anishinaabe tradition, the four sacred elements are fire, water, earth, and:
A) Wind
B) Ice
C) Sky
D) Stone
Answer: A — Wind (noodin)
8. Which direction is associated with new beginnings and dawn in Anishinaabe tradition?
A) East (waabanong)
B) West (ningaabiianong)
C) North (giiwedinong)
D) South (zhaawanong)
Answer: A — East (waabanong)
9. Water (nibi) is animate in Ojibwe. How does this connect to the water protector movements?
A) It doesn't — language and politics are separate
B) It shows water should only be protected by governments
C) It frames water protection as a relational and moral obligation, not just an environmental issue
D) It means water can vote in tribal elections
Answer: C
10. What does Iskigamizige-giizis mean?
A) Strawberry Moon
B) Sap Boiling Moon (Maple)
C) Wild Rice Moon
D) Bear Moon
Answer: B — Sap Boiling Moon
Iskigamizige- relates to the boiling/processing of maple sap into syrup.
Part B — Fill in the Blank (3 questions, 5 points each)¶
11. The Ojibwe word for "spring" is ___, and the word for "winter" is ___.
Answer to Question 11
Spring: ziigwan | Winter: biboon
12. The Ojibwe word for "it rains" is ___, which is a VII (Verb Inanimate Intransitive) verb.
Answer to Question 12
Gimiwan
13. The four sacred elements in Anishinaabe tradition are: ___, ___, ___, and ___.
Answer to Question 13
Ishkode (fire) | Nibi (water) | Aki (earth) | Noodin (wind)
Part C — Short Answer (3 questions, 10 points each)¶
14. Name 6 of the 13 Ojibwe moon names (in Ojibwe), give their English meanings, and indicate what activity or natural event each one references.
Answer to Question 14
Any 6 from: Manidoo-giizisoons (Little Spirit Moon, January), Makwa-giizis (Bear Moon, February), Onaabani-giizis (Crust on Snow Moon, March), Iskigamizige-giizis (Sap Boiling/Maple Moon, April), Zaagibagaa-giizis (Budding Moon, May), Ode'imini-giizis (Strawberry Moon, June), Aabita-niibino-giizis (Mid-Summer Moon, July), Manoominike-giizis (Wild Rice Moon, Aug/Sept), Binaakwe-giizis (Falling Leaves Moon, Oct), Gashkadino-giizis (Freezing Moon, Nov), Manidoo-giizis (Spirit Moon, Dec).
15. Explain the difference between a VAI verb and a VII verb using weather as an example. Give two example sentences, one using each verb type, with translations.
Answer to Question 15
Strong answers: VAI = Verb Animate Intransitive (animate subject does action, e.g., Ninibaa I sleep); VII = Verb Inanimate Intransitive (inanimate subject, no active agent, describes a state or natural process); weather uses VII because weather phenomena are inanimate in Ojibwe; example VAI: Nimaajiaa (I leave); example VII: Zoogipon (It snows) / Gimiwan (It rains).
16. Explain how the Ojibwe animate status of water, earth, fire, and wind differs from how most Western languages treat these elements. Why does this matter for understanding Anishinaabe environmental ethics and Indigenous environmental movements today? (5–7 sentences)
Answer to Question 16
Strong answers: Western languages treat elements as inanimate nouns (objects); Ojibwe treats them as animate (relational beings); this means they are not resources to be used, but relatives to be respected; environmental ethics become relational obligations rather than property rights questions; water protectors draw on this framework when they say "water is life"; pipeline opposition is not just "environmentalism" but family protection; this framework challenges extractive capitalism at its philosophical root.
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