Showing posts with label Calendar. Show all posts
Showing posts with label Calendar. Show all posts

Thursday, December 17, 2020

A 2021 Traditional Lakota Calendar

Wičháȟpi Hiŋȟpaye (Fallen Star or Star Boy), the traditional hero of the Očhéthi Šakówiŋ, takes his place in the heavens with his father Wičháȟpi Owáŋžila (North Star). 
Exploring the Traditional Calendar
Thirteen Moons In A Year

By Dakota Wind
The traditional calendar of the Očhéthi Šakówiŋ (the Seven Council Fires; Great Sioux Nation) consists of thirteen moons. A month begins with Wit'é (New Moon). The Winter Count Keepers kept track of the year with counting sticks. This was Haŋwí Yawápi, the Moon Counting Tradition. 

For many Očhéthi Šakówiŋ people the year begins in spring. Natural occurring events inform them when the New Year begins. When the ice breaks on the rivers and streams. When the geese return north. When the spring rain falls. When the bison bear their calves. When the trees bud. When Tȟašíyagmuŋka (the Western Meadowlark) sings. When certain stars appear too. 

In the winter count tradition, the year was referred to as Waníyetu (a Winter). The winter, or year as it were, was named after the year had passed. A year lasted from spring to spring. There were two spring moons, four summer moons, two autumn moons, and five winter moons. Since winter was the longest season on Northern Plains, it was natural to refer to the year as winter

In the moon counting tradition, the month was generally named for the natural events that occurred during that span of time. A month begins with the new moon. It is poetic to say that a month lasts twenty-eight days, but the winter count keeper with counting sticks knows the month is usually twenty-nine days or thirty days. 

The thirteen-month calendar overlaps the twelve-month astronomical by about twenty days. To reconcile the difference when the last month overlaps with the first month, the winter count keeper referenced the names of the last month and first month interchangeably. 

Last summer, a Lakȟóta educator contacted me about the possibility of creating a traditional calendar that was as faithful to the original calendar system as could be. I removed the names of the week because the traditional calendar did not have that, but I kept the seven-day week format. I removed western and American holidays and added several Wókiksuye (Memorial) Days. Blackened circles on each page demarcate where that month is in relation to the year (i.e. five black circles = fifth month, ten black circles = tenth month). Colors on the sides of the pictograph for each month correlate with the season (Blue = Spring; Red = Summer; Yellow = Autumn; White = Winter). 

This calendar includes the winter moons from the traditional year of 2020-2021. The new year for the Očhéthi Šakówiŋ begins on March 13, 2021, and runs through April 31, 2022. 

You can download this sixteen-month calendar RIGHT HERE. Its dimensions are 11" x 17". 

Here's a "white guy friendly" version too that is just 2021. Humanities North Dakota has beautifully redesigned each month and inserted my captions to explain the pictography for each traditional month. You can download that version if you want, RIGHT HERE. Humanities North Dakota will be printing a limited number of FREE calendars. Visit their website and sign yourself up for notifications and updates, or make a donation to them. 


















Thursday, November 21, 2019

Dakota Moon Counting Tradition, A Poster

Above, a screen capture of the Dakhóta moons throughout the year.
Haŋwíyawapi Wičhóh'aŋ Kiŋ
Dakh
óta Moon Counting Tradition
Bismarck, N.D. (The First Scout) (Updated) - The Isáŋyathi, Dakhóta-speaking people east of the Red River of the north, east of the Big Sioux River, follow a twelve-month calendar. 

Their calendar system is much like that the moon counting tradition of the Thítȟuŋwaŋ, the Lakȟóta-speaking people west of the Missouri River. There are sometimes more than one name for the month, but each month reflected a deep relationship with that the people have with the environment. This informs us, that there was a long occupation and a record of observation for the people to survive and adapt to the landscape. 

Feedback from Spirit Lake informs us that the Dakhóta did, in fact, employ a thirteen-month traditional calendar. The twelve-month calendar indicates assimilation. Philámayaye Lekší. 

The historic Očhéthi Šakówiŋ held a world-view perspective that was south-oriented. Taking this into account, then the rotation of the moon and the rotation of the earth around the sun would give us a moon calendar layout that looks like the poster above with the cycle of the moons and the phases of the moons "read" in a counter-clockwise manner.

Of course, the 
Očhéthi Šakówiŋa would never have laid out images like this, rather, they kept track of the moons with counting sticks.

Get your copy of this 36"x48" poster of the Dakhóta Moon Counting Tradition for FREE. Share this with others and your classroom today. 


Monday, February 4, 2019

A 2019 Lakota Calendar

For a great explanation of the traditional moon calendar get yourself a copy of "Moonstick: The Seasons of the Sioux," which was reviewed and checked by Mr. Raymond Winters (Fighting Bear), an enrolled member of the Standing Rock Sioux Tribe.
Haŋwí Wówapi 2019
A 2019 Lakota Calendar

By Dakota Wind
Bismarck, ND - For the Lakȟóta, the New Year begins in spring, and lasts until the next spring. A year is called Waníyetu or winter because winter is the longest season on the Northern Plains. The new month begins with the new moon. A month is called Wí. The sun is also called Wí. To differentiate between the luminaries, the moon is sometimes referred to as Haŋwí (Night-Luminary), and the sun as Aŋpétuwi (Day-Luminary).

The eight phases of the moon are:

Wit’é (Moon-Died) The New Moon.

Wílečhala (Moon To-Be-Recent). The Waxing Crescent between the New Moon and the First Quarter.

Wíokhiseya (Moon Half-Of). The First Quarter of the moon.

Wímimá Kȟaŋyela (Moon-To-Be-Round Near-By). The Waxing Gibbous between the First Quarter and the Full Moon.

Wímimá (Moon-To-Be-Round). The Full Moon.

Wí Makȟáŋtaŋhaŋ Ú (Moon From-The-Earth To-Be-Coming Here). The Waning Gibbous between the Full Moon and the Third Quarter.

Wiyášpapi (Moon-To-Bite-A-Piece-Off-Of). The Third Quarter of the moon.

Wit’íŋkta Kȟaŋyéla (Moon-Wears-About-The-Shoulders Near-By). The Waning Crescent between the Third Quarter and the New Moon.

The Thítȟuŋwaŋ (the Teton, or Lakota) regard the moon in a feminine sense. There is no “man on the moon,” but an old woman in the moon whom they call Hokhéwiŋ. When a ring around the moon appears it is called Wíačhéič’ithi (The Sun Makes A Campfire For Itself); when a ring appears around the moon they say that Hokhéwiŋ has vigorously stirred her pot and the light has spilled out and around her lodge.

Wíačhéič’ithi is also a reference to sundogs. Long ago, a man went out to pray when the cold gray winter seemed to linger too long. The constant bleak gray days began to effect the people’s dreams. He came back and instructed the camp to select two groups of youth to go out east of camp and build to fires, then to return. Everyone came together in the center of camp and prayed. The sun broke through the clouds and as it rose into the sky, the two fires rose into the sky with it. For the Húŋkpapȟa, the sundog is a promise of hope and light.

The Thítȟuŋwaŋ have two differing explanations for the cycles of the moon. The Húŋkpapȟa say that a large Itȟúŋkala (mouse) with a pointed nose gradually eats away the lodge of Haŋwí until there is nothing left (the waning of the moon). Haŋwí then has to reconstruct her lodge (the waxing of the moon). The Oglála say that Haŋwí draws her shawl over either side of her face as Wí approaches her or withdraws from her.

Like other cultures, the Očhéthi Šakówiŋ recognize four seasons. These are: Wétu (Spring) which is two months; Blokétu (Summer) which is four months; Ptaŋyétu (Fall) which is two months; Waníyetu (Winter) which is five months. The changes of seasons are caused by the eternal conflict of two brothers: Wazíya (the North) and Ókaǧa (the South). If Wazíya plays his flute during summer rains, he causes it to freeze, making hail. When Wazíya wins, we have winter; when Ókaǧa wins, we have summer.

The Očhéthi Šakówiŋ used to keep track of the days, months, and year with Čhaŋwíyawa (Counting Stick/s). Some might use thirteen sticks, one for each month in the lunar year; others might just use one willow switch and notch it (one for a day, or one for each month). Čhaŋwíyawa are recognized more for their use in hand games (a traditional guessing game) than for tracking time.

This calendar includes memorial days of some massacres and major conflicts. This 2019 moon calendar overlaps with part of December 2018 through part of January 2020. 

This year's calendar is made with the gracious assistance of Mr. Dustin White and Mr. Doug Wurtz. Both have allowed me to use their photographs to complete this year's calendar. Their names appear next to their photographs. 
















Friday, December 8, 2017

2018 Lakota Calendar

Bunting's "Moonstick" book showcases the counting stick tradition of the Lakȟóta. Sanford provides some wonderful illustrations for each moon. 
Haŋwí Wówapi Kiŋ Lakȟól Wičhóȟ’aŋ
A Traditional Lakota Calendar

By Dakota Wind
Bismarck, ND (TFS) - The New Year begins in spring when life returns, and lasts from spring to spring. A year is called Waníyetu (A Winter), because winter is the longest season on Makȟóčhe Wašté (“The Beautiful Country;” the Great Plains, and North America by extension). The new month begins with the new moon. A month is called Wí. Luminaries such as the sun or the moon are also called Wí. To differentiate between the luminaries, the moon may be referred to as Haŋwí (Night-Luminary), and the sun as Aŋpétuwi (Day-Luminary).

The phases of the moon are:
Wit’é (Moon-Died) The New Moon.

Wílečhala (Moon To-Be-Recent). The Waxing Crescent between the New Moon and the First Quarter.

Wíokhiseya (Moon Half-Of). The First Quarter of the moon.

Wímimá Kȟaŋyela (Moon-To-Be-Round Near-By). The Waxing Gibbous between the First Quarter and the Full Moon.

Wímimá (Moon-To-Be-Round). The Full Moon.

Wí Makȟáŋtaŋhaŋ Ú (Moon From-The-Earth To-Be-Coming Here). The Waning Gibbous between the Full Moon and the Third Quarter.

Wiyášpapi (Moon-To-Bite-A-Piece-Off-Of). The Third Quarter of the moon.

Wit’íŋkta Kȟaŋyéla (Moon-Wears-About-The-Shoulders Near-By). The Waning Crescent between the Third Quarter and the New Moon.

The Thítȟuŋwaŋ (Dwellers On The Plains; Teton; Lakota) regard the moon in a feminine sense. There is no “man on the moon,” but an old woman in the moon whom they call Hokhéwiŋ. When a ring around the moon appears it is called Wíačhéič’ithi (The Sun Makes A Campfire For Itself); when a ring appears around the moon they say that Hokhéwiŋ has vigorously stirred her pot and the light has spilled out and around her lodge.

Wíačhéič’ithi is also a reference to sundogs. Long ago, a man went out to pray when the cold gray winter seemed to linger too long. The constant bleak gray days began to effect the people’s dreams. He came back and instructed the camp to select two groups of youth to go out east of camp and build to fires, then to return. Everyone came together in the center of camp and prayed. The sun broke through the clouds and as it rose into the sky, the two fires rose into the sky with it. For the Húŋkpapȟa, the sundog is a promise of hope and light.

The Thítȟuŋwaŋ have two differing explanations for the cycles of the moon. The Húŋkpapȟa say that a large Itȟúŋkala (mouse) with a pointed nose gradually eats away the lodge of Haŋwí until there is nothing left (the waning of the moon). Haŋwí then has to reconstruct her lodge (the waxing of the moon). The Oglála say that Haŋwí draws her shawl over either side of her face as Wí approaches her or withdraws from her.

Like other cultures, the Očhéthi Šakówiŋ recognize four seasons. These are: Wétu (Spring) which is two months; Blokétu (Summer) which is four months; Ptaŋyétu (Fall) which is two months; Waníyetu (Winter) which is five months. The changes of seasons are caused by the eternal conflict of two brothers: Wazíya (the North) and Ókaǧa (the South). If Wazíya plays his flute during summer rains, he causes it to freeze, making hail. When Wazíya wins we have winter; when Ókaǧa wins we have summer.

The Očhéthi Šakówiŋ used to keep track of the days, months, and year with Čhaŋwíyawa (Counting Stick/s). Some might use thirteen sticks, one for each month in the lunar year; others might just use one willow switch and notch it (one for a day, or one for each month). Čhaŋwíyawa are recognized more for their use in hand games (a traditional guessing game) than for tracking time.

This calendar includes Memorial days of massacres and conflicts. This 2018 moon calendar overlaps with part of December 2017 through part of January 2019. Note: All but eight photos were taken by me, two (4 & 9) come from the website Pixabay, the first comes from Theodore Roosevelt National Park, and the Leonid Meteor Shower comes from SPACE. Download the calendar for yourself and print (11"x17").
















Dakota Wind is an enrolled member of the Standing Rock Sioux Tribe. He is currently a university student working on a degree in History with a focus on American Indian and Western History. He maintains the history website The First Scout


Wednesday, March 8, 2017

The Lakota Months And New Year

An illustration from Jospeph Bruchac's "Thirteen Moons On Turtle's Back." A good book for introducing concepts of the months and names from several First Nations. 
The Lakota Calendar & New Year’s Day
Thirteen Months Equals One Year/Winter

By Dakota Wind
Bismarck, N.D. (TFS) – The Thitȟuŋwaŋ (Lakȟóta) refer to the year as waníyetu (a winter). They called it such for it was the longest season on Makȟóčhe Wašté (The Beautiful Country; Great Plains, or North America). The waníyetu was marked by the passing of thirteen moons (months). Some say that the waníyetu lasted from snowfall to snowfall, others from spring to spring. There is one Lakȟóta man on Standing Rock who says that he learned that the year lasted from mid-summer to mid-summer.

A traditionalist would say that the Lakȟóta month is twenty-eight days long. Using the moon counting stick method to track the days, one finds that new moon nights are not counted, so the length of the month can be said to be roughly twenty-eight days. A month lasted from new moon to new moon. Each month of the moon calendar, however, lasts on average twenty-nine to thirty days. The moon calendar from March 2017 to March 2018, lasts 383 days.

The Húŋkpapȟa say that after a full moon, a large mouse with a pointed nose nibbles away at the lodge of Haŋwí (the Moon) to describe the waning of the moon, then Haŋwí rebuilds her lodge after each new moon. Some Lakȟóta say that Haŋwí draws her shawl over her face as her husband, Wí (the Sun) approaches her. Long ago, Wí shamed Haŋwí with an indiscretion and they’ve been parted since. But on occasion, it is Haŋwí who approaches Wí and covers him with her shawl, they embrace for a moment, and then they part. You would call this a solar eclipse. The Húŋkpapȟa call it Maȟpíya Yapȟéta, “Cloud On Fire.”


A partial solar eclipse as seen from the central North Dakota, by author. 

Sometimes during the winter months, the light of Haŋwí spills out and lights the sky in a ring around her lodge. The Húŋkpapȟa say that Haŋwí is cooking and she has vigorously stirred her pot, and light has spilled out into the night sky. The Lakȟóta call this ring around the moon, Wíačhéič’ithi.

The Lakota Language Consortium have recorded eight phases of the moon in their New Lakota Dictionary. These are: Wit’é (the New Moon), Wílečhala (the crescent between the New Moon and the First Quarter), Wíokhiseya (the First Quarter), Wímimá Kȟaŋyéla (phase between First Quarter and Full Moon), Wímimá (the full moon), Wí Makȟátaŋhaŋ (phase between Full Moon and Third Quarter), Wiyášpapi (the Third Quarter), and Wit’íŋkta Kȟaŋyéla (the crescent between Third Quarter and New Moon).

New Year’s Day for the Húŋkpapȟa will fall on the day of the New Moon following the Spring Equinox, which is March 27, 2017. New Year’s Day for the one Húŋkpapȟa man in Wakpála, S.D. will fall on the Summer Solstice, which is June 20, 2017. For the Lakȟóta who say that the year lasts from snowfall to snowfall, their year will begin with snowfall later in 2017. 

A FREE 2017 Moon Phase Calendar at 72 Hours American Power

The name of the moon was never permanently set because the new moons gradually moved to a different time each winter. This explains why moons have alternate names. The Holding Hands Moon might be next year’s Moon Of Popping Trees. 


Here’s a breakdown of the thirteen month calendar for 2017 (with alternate names):

Dec. 29, 2016 – Jan. 26, 2017.
Wiótheȟika Wí: (Lit. “Sun-Hard-Time Moon”) The Sun Is Scarce Moon
Napé Oyúspa Wí: (Lit. “Hand To-Hold Moon”) Holding Hands Moon

Jan. 27, 2017 – Feb. 25, 2017
Čhaŋnápȟopapi Wí: (Lit. “Trees-Popping Moon) Moon Of Popping Trees
Aŋpétu Núŋpa Osní Wí (Lit. “Day Two Cold Moon”) Two Cold Days Moon
Šuŋgmánitu Tȟáŋka Wí (Lit “Wolf Moon”) Wolf Moon

Feb. 26, 2017 – March 26, 2017
Ištáyazaŋ Wí: (Lit. “Eyes-Sore Moon”) Sore Eyes [Snow-blindness] Moon
Aŋbháŋkeya Wí (Lit. “Day-Night-Half Moon”) Moon Of Half Day, Half Night

March 27, 2017 – April 25, 2017
Pȟeží Tȟo Wí (Lit. “Grass-Green Moon”) Green Grass Moon
Maǧá Aglí Wí (Lit. “Goose Returns Moon”) Moon When Geese Return
Wakíŋyaŋ Aglí Wí: (lit. “Thunder Return Moon”) Moon Of Returning Thunder

April 26, 2017 – May 24, 2017
Čhaŋwápenableča Wí (Lit. “Tree-Leaf-Unfold-Themselves Moon”) Moon When The Leaves Unfold
Waȟčá Hdehdé Wí (Lit. “Flower/s Scattered-Here-And-There Moon”) Flowers Bloom Here And There Moon
Ptehíŋčhala Tȟúŋ Wí: (Lit. “Bison-Calf Born Moon”) Moon When Bison Calves Are Born

May 25, 2017 – June 22, 2017
Maȟčhíŋča Nuŋwáŋ Wí (Lit. “Ducklings To-Swim Moon”) Moon When Ducklings Swim
Uŋžíŋžiŋtka Wí (Lit. “Prairie Rose Moon”) Prairie Rose Moon
Thíŋpsiŋla Wí (Lit. “Turnip Moon”) Prairie Turnip Moon
Wípazukȟa Wí (Lit. “Juneberry Moon”) Juneberry Moon

June 23, 2017 - July 22, 2017
Blokétučhokaŋ Wí (Lit. “Middle-Of-The-Summer Moon”) Middle Of The Summer Moon
Čhaŋpȟásapa Wí (Lit. “Chokecherry-Black Moon”) Ripe Chokecherry Moon

July 23, 2017 - Aug. 20, 2017
Kȟáŋtašá Wí: (Lit. “Plum-Red [Ripe] Moon”) Ripe Plum Moon
Wasútȟuŋ Wí: (Lit. “Things-Ripen Moon”) Moon When Things Ripen

Aug. 21, 2017 - Sept. 19, 2017
Čhaŋwápe Ǧí Wí: (lit. “Tree-Leaves Brown Moon”) Moon When Leaves Turn Brown
Čhaŋwápe Zí Wí: (lit. “Tree-Leaves Yellow Moon”) Moon When Leaves Turn Yellow

Sept. 20, 2017 - Oct. 18, 2017
Čhaŋwápe Kasná Wí: (lit. “Tree-Leaves To-Drop-Off Moon”) Moon Of Falling Leaves

Oct. 19, 2017 - Nov. 17, 2017
Ȟeyúŋka Wí: (lit. “Frost Moon”) Frost Moon
Thiyóȟeyuŋka Wí: (lit. “Lodge-On-Frost Moon”) Frost On The Lodge Moon

Nov. 18, 2017 - Dec. 17, 2017
Waníyetu Wí: (lit. “Winter Moon”) Winter Moon

Dec. 18, 2017 - Jan. 15, 2018
Waníčhokaŋ Wí: (lit. “Middle-Of-The-Winter Moon”) Midwinter Moon


Dakota Wind is an enrolled member of the Standing Rock Sioux Tribe. He is currently a university student working on a degree in History with a focus on American Indian and Western History. He maintains the history website The First Scout.
__________

BIBLIOGRAPHY
Mrs. Amanda Grass, Welch Dakota Papers
Mr. Kevin Locke (The First To Arise) and Mr. Joe Bull Head
Mr. Raymond Winters (Fighting Bear)