An illustrated glossary by Zhaawano Giizhik*

The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014
both grammatical classes, which are based on an animistic concept rooted in thousands
of years of observation and interaction with different life forms, called bimaadiziwin
(Life). To view bimaadiziwin and follow grammatical categories in terms of bimaadizi and
bimaadad reflect the cognitive orientation of the ancestors, who understood that gakina
gegoo bimaadad idash gakina awiiya bimaadiziwag: “everything and everyone is alive”.
Bimaadizi and bimaadad (bimaadis and bimaadan, or pimaatis and pimaatan in the
language of Northwestern Ojibweg from Canada) are often wrongly translated by
language scholars as “animate” and “inanimate”, a Western-oriented concept expressed
through formal grammar rules that (misleadingly) structure Anishinaabe languages by
describing things as alive (possessing spirit) and dead (not possessing spirit).
This animate/inanimate dichotomy, imposed upon Anishinaabemowin by the Europeans
that took over their lands, do not at all reflect Anishinaabe ishinamowin (the worldview of
Anishinaabe Peoples). The distinction between bimaadizi and bimaadad is never fixed,
nor does it imply a contradistinction - but rather complementariness. The lines between
both categories could blur at any given time, depending on the nature of the object
spoken of – which was always, sooner or later, liable to change.
It is important to understand that bimaadizi and bimaadad existences do not reflect
western worldviews; the key to understanding these relationships can be found in the
traditional stories, ceremonies, and philosophical teachings of the MIDEWIWIN and
WAABANOWIN, two age-old animistic-medicinal
institutions of the Anishinaabe Peoples conserving the
ancient teachings on human conduct and a spiritual
way for living. As the understanding of what is
bimaadizi or what is bimaadad reflects the traditional
cyclical view of reality of the Anishinaabe Peoples, it
depends on the context - and sometimes on the
dialect spoken of a region or an area if a being or
object is considered bimaadizi or bimaadad. All bimaadizi beings will eventually become
bimaadad, and at the same time bimaadad beings will always influence the bimaadizi
world. For example, mitig, a tree, which is understood to belong to the bimaadizi class,
may be cut down or its twigs cut off to be made into a man-made object such as a chair
or table or a cradle board hoop, which belong to the bimaadad class; or the tree or its
twigs will eventually decompose and return to aki (earth), which, like most natural
features, is looked upon as a living being of the bimaadad class. Also, an opwaagan, a
pipe, which belongs to the bimaadad class, will eventually turn bimaadizi because with
frequent ceremonial use, all bemaadizijig (humans) touching the pipe rub part of their
ojichaag (soul, spirit) onto the stem, enough for the object to eventually become a
bimaadizi being.
In Anishinaabe grammar, all beings and objects of the bimaadizi class are permeated
with a certain life quality based on the way they exist in the world, where bimaadad
“beings” and “things” and “objects” have a particular life quality based on how they
presently exist in the world. To the bimaadizi class belong nouns for people, animals,
some plants and some objects which can house manidoo (spirit) and items like flour,
kettles and spoons, the sun, the moon, stars, some nature objects, and ceremonial
and/or cultural items. All other nouns belong to the bimaadad class. The verbs and
demonstrative pronouns existing in Anishinaabemowin are also categorized along the
same bimaadizi-bimaadad lines. All verbs making reference to beings of the bimaadizi
category, like people, spirits and aadizookanag (supernatural beings playing a role in
dreams and sacred stories), animals, birds, fish, insects, some plants, and trees are all –
The Universe of The Ojibwe Anishinaabeg by Zhaawano Giizhik - 2014
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