Ojibwe

Julie—
Could you write an intro about what these teachings are; how these are the core values of our people? I don’t think it’s Kyle’s thing. If you can’t, let me know and I will next week (veronicatyhotmail.com).
Veronica

Introduction by Julie Timmer
Translations by Kyle Tadgerson

Nbwaakaawin
Wisdom

Zaagidwin
Love

Mnaadendimowin
Respect

Aakwade’ewin
Bravery

Gwekwaadiziwin
Honesty

Dbaadendiziwin
Humility

Debwewin
Truth

by Kyle Tadgerson & Veronica Pasfield

“Aboriginal languages are sacred to Aboriginal people. They are a central source of survival for the people, as well as a critical link to knowledge given to us by our Creator who blessed us with our languages and in them gave instructions for our development and survival. Languages are the means of communication for the full range of human experiences and critical to the survival of the culture and political integrity of any people.”
--Dr. Marie Battiste, Mi’kmaq scholar, University of Saskatchewan

One way to learn about a cultural teaching in a word is to try to connect it with related words. One simple example of this is taking a look at words that contain the root word “de” –or, in English, “heart.” Think of the root word “de” as the starting point, one of the ideas embedded in the words. It’s easy to find examples.

DE = heart
DEwegan = drum
ogitchiDE = warrior
aakwaaDEwin = bravery
dooDEm = clan
oDEnaa = village

So what’s up with all this DE? If we take it one step further, we might infer some cultural teachings in each of these words. We can do that by looking at the other parts of the words, or just connecting the words with cultural ideas. We think it’s not coincidental that our ancestors embedded the idea of “heart” into these words.

DEwegan = drum
The drum is known as the heartbeat of the community. WHY? It can’t be a coincidence that the word for “drum” contains the word for “heart.”

OgitchiiDE = warrior
Ogitchii means “big,” as in “major.” So the word for warrior is literally translated as “major heart.” WHY?

aakwaaDEwin = bravery
Aakwaa means” fierce” or “intense.” Our ancestors give us a lot to think about when they connect the idea of bravery with having a fierce heart.

dooDEm = clan
Doo is a sacred word for the spirit inside of us. When we connect it with the idea of heart, what could we think about the teachings of the word for clan? That our clan, or extended family, are the people to whom we are connected spiritually and through love? WHAT?? That they are our love spirits?

oDEnaa = village
We wonder the same sort of thing about the word for village, where our doodem lives. When we are far away, does the language have us say we are returning to our “heart place” where our “spirit-heart” people live? Anishinaabemowin gives us a lot to think about.

By Bill LeBlanc

The soul of the tribe and the sovereignty of the Indian nation is in its adherence to culture and its language, while at the same time becoming attuned to the educational and economic values in the predominant social system. In the 1920s, Bay Mills Indian Community as it’s now knows, was subjected to a certain amount of isolation and segregation from communities as close as Brimley. Brimley was only occasionally visited to take advantage of slightly bigger markets available there. Many of the Bay Mills people walked to the store and carried their purchases home in a pack usually made out of a burlap bag.
Despite this isolation, it seemed to the people of that day that they must become adapted to the language of the broader community. The only nearby schools available were taught only in English. The Indian day and boarding schools minimized references to Native cultural values and language.
The elders of the late 1920s were the last tribal members who regularly spoke the Ojibwe language (Anishinaabemowin). Many of them lost their language when they were sent away to federally mandated boarding schools, such as the Mt. Pleasant Indian School my mother and her siblings attended in the early 1900s. Native languages were still banned when I went there and to Haskell a generation later from (DATES). My generation and those that came before me had to know English in order to succeed in the logging camps and mills, and to market their furs and other gathered forest foods. They needed it to read the local newspapers, legal documents, treaties, and many other important documents.
This is why I so value the Bay Mills Community College Anishinaabemowin program. I see these classes as a link to the past and the means by which a firm step may be made into the future.
The language studies are being conducted under a format called “immersion.” Generally, that means surrounding yourself with the sounds and meaning of a mode of communication. Immersion studies are based on a concept of hearing over and over again various subjects and stories with the premise that so many hours of familiarization will bring the student to the state of understanding. Ultimately, it enables the student to speak. Students are encouraged to read other materials and to become familiar with Indian words. Teachers utilize skits to give the student an opportunity to relate the words to actions and to learn the body language important to the communicative process. A general precept of the learning process is to make the study as near like that which a child would encounter in his or her home.
The child goes through several stages that include hearing, exploratory sounds, interaction with a family member, and eventually the use of simple words to initiate the actual communication. It is of course difficult to imitate the child’s learning methods in a classroom, but the fact that you can converse and even read this essay proves how successful it is.
To learn the language today, it is important to stay at it. Try to find someone who speaks and then practice some dialogue like what Kyle offers us here. Take a class, or start one. There are so many websites and books available with easy-to-learn lessons in them. Powwows are a great place to find them, or go online to anishinaabemowinpane.com. We have students who’ve been at it for a number of years who can carry on simple conversations. Some are actually teaching children how to speak.
It is the hope of the founders of the Bay Mills Community College Language Program that many of the students will eventually become teachers of the language. As the program says about its approach: “The teaching and learning process of these programs are developed in a manner that is unique and dynamic, Nishnaabe driven, and attempts to make a difference in the lives of the learners. In past history, the educational experiences of Nishnaabe people have not been pleasant and their rich culture largely unappreciated. This has changed dramatically in the past few years with the ever increasing awareness and enhancement of pride in this rich heritage. “
It should be noted that in addition to the importance of the Native language classes, they are really fun! DO YOU HAVE A STORY??
Each learning experience brings about a great deal of satisfaction. (Find out more at the program website: http://bmcc.edu/ProgramsFaculty/certificateprograms.html#nls)
Language studies have always been a part of the successful college program and the reinstitution of Ojibwe as our first language should give our young people the confidence and pride they need to handle the challenges of higher education. That is so necessary to succeed in the world we are a part of today.
Miigwetch miinwaa baamaapii!

Powwow is one of the few times during the year when we Anishinaabeg can be completely immersed in our more traditional culture. Here are some basic Anishinaabemowin (Anishinaabe language) greetings that will come in handy at powwow. Miigwetch to my language teacher Kenneth A. Pitawanakwat for sharing most of these phrases with us!

Aanii/Boozhoo!
Hello/greetings!

Aaniish naa enjibayin?
How are you?

N-minoyaa gwa.
I am fine.

Aniish e-zhinokazo’iin?
What is your name?

(Your name) n-dizhinikaaz.
My name is….

Kiin dash? Aabiish enjibayin?
And you? What is your name?

Aabish zaaghamoogamig?
Where is the outhouse?

Aanii pii enjibayin?
Where you from?

(Place) n-doonjiba.
I am from (place).

Some place names:
Maampii – right here
Gnoozekaaning-Place of the Pike (Bay Mills)
Baawaating-The Rapids (Sault Ste. Marie)

Baamaapii ggwaabimin!
I’ll see you later!

Miigwetch, baamaapii!
Thanks, later!

An elder of Bay Mills told this story to me.

His name is John.

When he was young his family lived in Bay Mills.

(translation)

Maanda dbaajmowin gaa-wiindmawid gete-Anishnaabe wa Gnoozhekanning njibaad.

Zhaabadiis izhinikaazo.

Pii gaa-shkiniigid Gnoozhekanning doodeman gii-daawan.

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It was winter.

His father said, "We are going fishing at Round Island."

They made spears and hooks to use.

(translation)

Gii-bboon.

"Gawaading nwiii-zhaami Waawye-Minising," oosan gii-ikidoon.

Nitan miinwaa mgiskanan gii-zhitoonaawaan wii-nokaazwaad.

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That day they got up early in the morning.

They put on warm clothes.

They put everything onto the sleigh.

(translation)

Gii-nikaawag gchi-gizheb wi pii.

Giizho-gwiwnan gii-biiskaanaawaan.

Kino gegoo gii-toonaawaa zhooshksensing.

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They walked across the ice.

They walked for many hours.

They arrived there where they would be fishing.

They worked very hard and chopped a hole in the ice.

(translation)

Gii-tkamiiwag mkomiing.

Gii-bbimsewag niibna nso-dbaabaan.

Gii-ni-dgoshiniwag zhiwe waa-nji-giigoonykewaad.

Gii-gchi-nokiiwag mii dash gaa-bgowaawaad niwi mkomiin.

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They looked into the hole.
They put the bait into the water.
They waited.
Soon they saw a whitefish.
Father was ready.

He thrust the spear at the fish.
He got it!
Oh no! No rope!
He didn't tie the rope to the spear
They were very quiet for a while.

(translation)

Gii-dbaapiwag mkomiing.

Gii-toonaawaan shamoojgan nibiing.

Gii-baabiinhaawag.

Wiiba gii-waabimaawaan dikamegwan.

Oos gii-giizhiitaa.

Gii-gdawaakwaanaa giigoonhiin.

Gii-biindohnaan dikamegwan.

Sshtaa taa haa! Gaawii gegoo sabaap!

Gaawiin gii-tkobdoosiin.

Aapji gii-bizaanyaawag jina.

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Then they laughed and laughed

"Don't tell anyone, OK?" their father said.

"OK," they said.

(translation)

Mii dash gii-gchi-baa-baapiwag.

"Gegwa awayaa wiindmowaa kegwa, ahaaw?" ooswaan gii-ikidoon.

"Nahaaw," gii-kidowag.

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They walked back home.

I asked him if he ever told anyone what happened that day.

"Everyone that I saw," he said laughing.

(translation)

Gii-ni-giiwe gaadesewag.

Ngii-gkwejimaa giishpin awaya gii-wiindimowaad gaa-zhiwebag wi pii.

"Kina awaya gaa-waabmangid," gii-kid baapid.

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The end.

(translation)

Mii wi.

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Republished with permission from "Sshtaa taa haa!" by Wanda Perron, illustrated by Casey Munz (Bay Mills Indian Community, Bay Mills, MI: 2004).

According to my teachings, the proper time to peel birch bark is immediately after the first thunderstorm. The reason behind the birch bark and the thunderstorms is explained in the story, "Nanaboozhoo and the Thunderbirds".

Nanaboozhoo offered Native Americans the benefits of birch bark in gratitude toward the birch tree from sparing his life from the thunderbirds.

The Making of a Dewegan (Drum)

"There are many ways to make a dewegan as three are several different kinds of deweganag and different teachings to follow. One way is to first gather the necessary materials: a dewegan ring; waawaashkeshi-weyaan (deer hide), laces and a migizi-miigwan (eagle feather). These items are then smudged with mshkodewashk (sage), wiingashk,(sweet grass) or giizhik(cedar). Any or all of these gchitwaa-mshkiki may be used to purify items before assembly. Also, before assembling the dewegan, participants fast and/or feast the items to honor the spirit of each individual item used.

The dewegan ring is made of wood. Sometimes a tree trunk, usually cedar, is hollowed out and cut to about 20 inches in depth. The migizi-miigwan is put in the dewegan suspended by lace, to ask the spirit of that miigwan for help and strength for the dewegan.

The deer hide is prepared by scraping all the hair and meat off, then soaked in water to soften and make the hide stretchable. The hide, while still wet, is the stretched over both ends and tied with the laces. When the hide drys it will shrink and tighten to form a very taut and resonant face on both sides of the dewegan. The deweganaatigoog (drum sticks) are then made of fiberglass rods wrapped with yarn and covered with leather.

The e-dewegejig (drummers) then learn nagamowinan (songs), choose a dewegan keeper, lead singer, and a name for their group."

Jiingtamok! Anishinaabemowin Manual

Here's a simple list of vocabulary terms used in Anishinaabeg communities. It's republished from NativeTech.org, which describes itself as, "An internet resource for indigenous ethno-technology focusing on the arts of Eastern Woodland Indian Peoples, providing historical & contemporary background with instructional how-to's & references."

Great Mystery - Gitchie Manito
Teachings - Ekinamadiwin
Medicine - Mushkeeki
Medicines - Mushkeekiwinun
Medicine bundles - Gishkibidagunnun
Bad medicine - Mudjimushkeeki
Miracle - Mamakajiwin
Spirit - Manitouwabi
Spirits - Geebawug
Priest - Midewinini
Song - Nagamoon
Drum beater - Daywayganatig
Prophets - Neegawnnakayg
Ability to see into the future - Neegoniwabungigaywin
Dream - Bawazigaywin
Vision Quest - Bawajigaywin
Little Thunders - Animikeeg

NativeTech drew its list from Edward Benton-Banai, The Mishomis Book; A Voice of the Ojibway, Indian Country Communications, Inc., Rt. 2, Box 2900-A, Hayward, WI 54843. Benton-Benai had assistance from native language instructors at Lake Superior State University, Sault Ste. Marie, MI. Posted on the Web at: http://www.nativetech.org/shinob/ojibwelanguage.html.

Towns/Villages - Odaynahwing
Small villages - Odaynahwaynsun
Lodge/House - Weegiwahm
Food/Eat - Wesinniwin
Coffee (Black Medicine Water) - Muckadaymashkeekiwabu
Provisions - Midjim
Flint/Fire Rock - Ishkoday Ahsin
Cradleboard - Dikkinagun
Bandolier bag - Gahskeebidaggun
Axe - Wagakwud
Paddle - Ahbwi
Canoes - Jeemonnug
Birthbark canoe - Weegwasi Jeemon
Net - Ahsubbi
Vessel - Awkik
Sled - Zhooshkudabahn
Carving - Muzineebi
Water drum - Mitigwakik daywaygun
Shaker - Sheshegwun
Pipe - Opwagun
Pipestone - Opwagunahsin
Copper (yellow) medallion - Ozawabik
Gold - Zooniyawabik
Money - Zhoonay

NativeTech drew its list from Edward Benton-Banai, The Mishomis Book; A Voice of the Ojibway, Indian Country Communications, Inc., Rt. 2, Box 2900-A, Hayward, WI 54843. Benton-Benai had assistance from native language instructors at Lake Superior State University, Sault Ste. Marie, MI. Posted on the Web at: http://www.nativetech.org/shinob/ojibwelanguage.html.

Love - Zahgidiwin
Respect - Manajiwin
Laughter - Bapeewug
Crying - Mahwee
Terror - Winanimiziwin
Balance - Gwayahkooshkawin
Harmony - Ninoododadiwin
Knowledge - Ekandasowin
Intuition - Ahmunnisoowin
Death - Niboowin
Hot - Gizhiday
Cold - Gisinaw

NativeTech drew its list from Edward Benton-Banai, The Mishomis Book; A Voice of the Ojibway, Indian Country Communications, Inc., Rt. 2, Box 2900-A, Hayward, WI 54843. Benton-Benai had assistance from native language instructors at Lake Superior State University, Sault Ste. Marie, MI. Posted on the Web at: http://www.nativetech.org/shinob/ojibwelanguage.html.

Spring - Zeegwung
Summer - Neebing
Winter - Beboong
Fall - Dagwagingl
Dawn - Waaban
False dawn - Bedabun
Before - Jibwah
Today - Nongo
Morning - Kizheb
Noon - Naakwek
Afternoon - Shkwa naakwek
Night - Naakshig
Evening - Shki Naakshig
Midnight - Aabta dibikaag

NativeTech drew its list from Edward Benton-Banai, The Mishomis Book; A Voice of the Ojibway, Indian Country Communications, Inc., Rt. 2, Box 2900-A, Hayward, WI 54843. Benton-Benai had assistance from native language instructors at Lake Superior State University, Sault Ste. Marie, MI. Posted on the Web at: http://www.nativetech.org/shinob/ojibwelanguage.html.

Path - Mekanayzn
Journey - Babamadizwin
Migration - Chibimoodaywin
North - Giwaydin
North direction - Giwaydinnoong
South - Zhawan
South direction - Zhawanoog
West - Ninggabeun
West direction - Ninggabeuhnoong
East - Wabun
East direction - Wabunnoong
Four directions - Wayndahnimuk
Circle - Giwetashskad
Center - Nawayee

NativeTech drew its list from Edward Benton-Banai, The Mishomis Book; A Voice of the Ojibway, Indian Country Communications, Inc., Rt. 2, Box 2900-A, Hayward, WI 54843. Benton-Benai had assistance from native language instructors at Lake Superior State University, Sault Ste. Marie, MI. Posted on the Web at: http://www.nativetech.org/shinob/ojibwelanguage.html.

Winds - Noodinoon
Big Wind - Chinoodin
Whirlwind - Baybeemisaysi
Tornado - Geezheebasun
Thunder - Animikee
Lightning - Wawasum
Rain - Gimiwun
Flood - Mushkobewun
Hail - Mikwaniwun
Earthquake - Gooskoosay Ahki
Northern lights - Wawasayg
Cold - Kisinaa
Cloudy - Nigwaankot

NativeTech drew its list from Edward Benton-Banai, The Mishomis Book; A Voice of the Ojibway, Indian Country Communications, Inc., Rt. 2, Box 2900-A, Hayward, WI 54843. Benton-Benai had assistance from native language instructors at Lake Superior State University, Sault Ste. Marie, MI. Posted on the Web at: http://www.nativetech.org/shinob/ojibwelanguage.html.

The sort of day - Aen-geezhiguk
The cloud formation - Ae-inauniquok
It is thundering - Anim-akeekauh
It is mild - Aubowaumigut
Rainbow - Ningawaugun
Swirling drifting snow - Pishibaubeewoh
(Johnston, B., Honour Earth Mother, 2003)

Universe - Ishpiming
Earth (land) - Ahki
Moon - Neebageesis
Cresent moon - Ohshkagoonjing Geesis
Sun - Geesis
Star - Ahnung
Star world - Ahnunggokwan
Morning star - Wabun Ahnung
Rock - Ahsin
Rocks - Ahsinneeg
Fire - Ishskwaday
Smoke - Bawshkinaway
Water - Nibi
Salt - Zhewatagun
Salt water - Zhewitaganibi
Wild/Natural places - Bugwayji
Forests - Maygwayyawk
Great Falls - Kitchi Kabekong
Thunder water - Animikee Wabu
Great Freshwater seas - Gichi Gumee
Greatest river - Michi Zeebee
Lead woman of all rivers - Ogima Kway Zeebee
Lake - Zahgaegun
Island - Minisi
Plain - Mushkodayng
Hill - Chiwajiw
Big Mountains - Chi Wajiwan
Deserts - Papashkwag

Island, Continent - Agaum
Mountain Range - Auyauniko-dunnauh
Pond - Beeto-ipeeg
Lake Michigan - Mishi-gummeng
Swamp - Mushkeeg
Peninsula - Naeyaush
Inland - Nopimeeng
Springs -Tikip
Bay - Weequaed

--from Basil Johnston, Honour Earth Mother, Bison Books, University of Nebraska Press, Lincoln, NB: 2003).

Garden - Gitigan
Gardens - Gitigannug
Seeds - Gitigayminon
Roots - Ogeebiccoon
Wild rice - Manomin
Tobacco - Ahsayma
Sage - Mushkodaywushk
Sweetgrass - Weskwu mashkoseh
Cedar - Gisheekandug
Basswood tree - Weegoobbee
Birch tree - Weegwas
Ash wood - Ahgimak
Maple - Ininaig
Sumac - Opwagunatig
Willow tree - Papakoosigun
Ironwood tree - Manone
Log - Mitig
Pitch/Sap - Begew

Balsam - Baupauss-pigiw-inauk
Spruce - Gawaunduk
Cedar - Geezhig
Hemlock - Kaugaug-meesh
Lilac - Mamaundau-metig
Apple tree - Mishee-meeni-qauwuhnsh
Tamarack - Mushkeeg-wautik
Elm - Neep
Ash - Niteemish
Jack pine - Okikaehnse
Pine - Paukawangaemauk
Willow - Zeezigoob-maewish
High bush cranberries - Aneeb-meen-gauwuhnsh
Poison Ivy - Anim-akeebug
Water Lily - Anung-piko-ipeessae-bug
Rose - Gauwaug-bugpphnse
Ferns - Naunaugunushk
Cat-tail - Pukawaeyauk-igin
Sweet grass - Weengushk
Burdock - Weessugi-bug
Sunflower - Zeend-augun
Turnip - Cheesi
Tomatoes - Choogin
Pumpkin - Koossimaun
Corn - Maundau-meen
Wild Rice - Mino-meen
Cucumber - Mitchig-meen
Potato - Pin
Cabbage - Wauweewi-quae-idjeeyauh
Carrot - Zauwaukoot
Onion - Zhigaug-wuhnsh
(Johnston, B., Honour Earth Mother, 2003)

Animals - Owayseug
Dogs - Ahnimooshug
Beaver - Ahmik
Cat - Gazhagayns
Porcupine - Gawg
Wolf - Maengun
Grizzly Bear - Misabe Mukwa
Turtle - Mizheekay
Bear -Mukwa
Buffalo - Muskodayn Bishikee
Otter - Nigig
Martin - Wabizhashi
Deer - Wawashkeshshi
Muskrat - Wazhushk
Mink - Zhongwyzh
Bird - Binayshee
Birds - Banaysheug
Eagle - Migizi
Crane - Ahjijawk
Wood pecker - Papasay
Loon - Mahng
Duck - Ziishiib
Bluejay - Deedeens
Helldiver - Zhinggibiis
Fish - Gigoon
Fish (pl.) - Gigounhnug
Whale - Gitchie Manameg
Whitefish - Mitigookamaig

Dragonfly - Abidushkoon-aesheehn
Tick - Aehnsi-gauk
Ant - Aenig
Spider - Aeyaebig
Bee - Aumoohn
Beetle - Cheecheegau-waessih
Moth - Kookoowaessih
Cricket - Mae-minau-auwidjissawhn
Caterpillar - Maemaegawehnshish
Butterfly - Maemaegawauhnse
Horsefly - Mizizauk
Housefly - Odjee
Grasshopper - Pukinae
Firefly - Wauwautaessih
Crow - Aundaeg
Partridge - Benae
Hawk - Kaikaik
Raven - Kaugaugeehn
Seagull - Kauyaushk
Dove - Meemee
Bald Eagle - Kineu
Hummingbird - Nau-noogishk-auhnse
Geese - Nikuk
Robin - Pitchi
Bat - Pukwaun-audjeehn
Canadian Goose - Waewae
Swan -Waubizee
Heron - Zhooshigauh
Caribou - Addik
Squirrel - Adjidumooh
Raccoon - Aehnse
Beaver - Amik
Lynx - Bizheu
Mole - Maemae-quaedoohn
Wolverine - Gaween-gauwigaehn
Chipmunk - Gunkissawhnse
Elk - Mishaewae
Badger - Mishauk-quaedoohn
Moose - Moozoo
Wolf - Myeengun
Otter - Ningik
Coyote - Pushkawae-dausheehn
Rabbit - Waub-oozoohn
Fox - Waugoosh

Man - Nini
Woman - Ikway
Women - Ikwaywug
Brothers - Needonnisug
Brotherhood - Neekonnisiwin
Grandmother - Nokomis
Grandfather - Mishomis
Grandfathers - Mishomisinonnig
Union/Marriage - Wedigaywin
Birth - Oondadizoowin
Child - Binoojiing
Children - Neejawnisug
Boy - Gwewinzenhs
Girl - Kwayzenhs
Sons - Gwewizaynsug
My Son - Neegoosis
Twin - Neezhoday
Uncle - Zhishay
Elders - Chiahyaog
Clan System - Odoidaymiwan
Clans - Odoidaymiwug

Greetings (formal) - Boozhoo
Hello - Aanii
How are you? - Aniish na?
Come in - Beindigain
What is your name? - Aaniish Eshnikaazyin
My name is __________ - ______ Ndishnikaaz
Thank you - Migwetch
I love you - Gi zah gin
See you later - Gigawabamin Nagutch
See you again - Gigawabamin Menawah
Until Later - Baamaapii
It was nice talking to you - Giminadan Gagiginonshiwan
Come see us again - Biwabamishinam Menawah

The Ojibwe women and children were primarily responsible for gathering in the summer months, when plants and fruits were fully ripened. They would tie birchbark baskets (makuks) to their waists so they could collect. They would gather a variety of sustenance: June berries, strawberries (ode'iminin), blueberries (miinan), gooseberries (zhaubo-meen-ushk), cranberries (aneeb-meen-gauwuhnsh), black and red raspberries (miskomin), chokecherries, mushrooms, hazelnuts, and beechnuts.

Translation -
Glossary from Basil Johnston "Honour Earth Mother"
http://gordonflowage.com/ojibwewords.htm

Ojibwe people believe that Mother Earth is our one and only person who can provide everything we need. She provides us with plants, vegetables (meedjim) and herbs to heal our illness and provide nutrients and energy, animals (owayseug) for food and clothing, and materials for us to make tools, weapons and shelter.

Just as she creates life on earth, she also removes life from earth. As a plant grows, it stretches out away from Mother Earth's skin, and as it whittles, it heads back towards Mother Earth's womb, for comfort. The same goes for animals. It is not the human that kills the game; it is Mother Earth who honors you with food for your family. As the arrow enters the skin, the animal retreats to Mother Earth, with the wound on her skin, asking for healing powers. If Mother Earth wishes to honor your game, she won't save the animal; she'll allow the arrow to penetrate further.

(Johnston, xviii)
(not done)