If you fall in love with a language that you speak and teach, could that very language redefine your concept of love all together?
I think so.
In fact, I know so.
Knowing, learning, and speaking a language can affect and shape the way one thinks. This is because every language holds unspoken, interlocking concepts and patterns that define how a speaker (or learner) experiences their internal and external worlds. This includes (but is not limited to) unspoken relationships to time and space, colours, categorization of ideas and concepts, descriptive emotions, collective memory, responsibilities within life, and (if cared for and tended like a sacred fire) the ability to grow and expand to reflect our rapidly changing world.
Proponents of this idea (found in the Sapir-Whorf Hypothesis among others) share that one’s vantage point, as well as their thought and perceptions, are shaped by learning a new language. Between ideas such as language determinism (where language determines thought) and linguistic relativity(where language merely influences thought), there continues to be on-going dialogues and debates about the extent to which this occurs. Although our brains are not rewired all-together, the very soul of each language can gently nudge us into its special ways of seeing the world, each other, and ourselves.
In my family, Anishinaabemowin (called Ojibwemowin in some places) is something that remains revered, carefully cared for, and protected. It is my Mother’s first language. Raised fluent on our family’s reserve (and not knowing English until she was seven), she followed the footsteps of our Grandmother and taught the language for a massive part of her career as an education leader. Throughout the years (and guided by more amazing language mentors), deeper realizations about Anishinaabemowin began to emerge and reveal themselves to me as well.
The single greatest gift that my language mentors shared with me has to do with the internal esoterics, hidden light, and core meanings that can be unveiled and understood (but are often deeply hidden). My mentors were mentored by a number of special individuals who maintained uninterrupted understandings hidden deep within our language (that many of our families and relatives were unfortunately kept at an unfortunate distance from).
However, such revealed insights are neither a subjective free-for-alls (nor are they mere sentiments creating a thousand different interpretations). Rather, one must look to the firm intersections revealed by our linguistics, history, protocols, etymological origins, morphology, symbology, historicity, and philology. If these profound layers continually, predictably, seamlessly, and consistently reveal the same insight from the mysteries within the language, it is not only are conversational ability and vocabulary that are being revitalized. It is also the heart, origins, spirit, soul, and intent of the language that are lifted into light and reverence.
Would you like to better understand a phrase that holds an indescribable amount of meaning?
Perhaps the most powerful phrase in Anishinaabemowin is “Aapiji go gizhawenimin.”
Phonetically, this is expressed as: AHH-pih-JIH GO GIH-zhuh-WAY-nih-MINN.
Gizhawenimin expresses “I (profoundly) love you.”
Aapiji communicates “very much” while “go” expresses emphasis like an exclamation mark within the phrase.
Richly delivered, “I profoundly love you very much.”
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To grasp ancient sentiments and the core esoterics, one must look deeper than vocabulary and linguistics to another layer of the phrase’s heart.
Let’s discover the power and intent behind the words.
The phrase reveals beauty and a pure expression, waiting to be discovered.
Gizh pertains to a profound warmth that can be felt. This is discoverable in many terms such as Gizhaate (“It is hot weather.”), Gizhide (“The air is hot/humid.”), among many others.
The next sound (aa) conveys a glow, light, or shine (waas) and can be found in many terms such as Waasese (describing a flash of lightning), Waawaate (describing the northern lights), Waawaatesi (a firefly), among others. This sound is conveyed as a short bridge into the next sound.
We pertains to energy in a particular form, discoverable in concepts such as inwewin (one’s voice), dewe’igan (a drum), among others.
Ni carries with it a remnant of first-person prefix. However, it is more than in reference to “I” or “me.” It conjures the acknowledgement of “the life within me.”
Mi carries a long-established understanding pertaining to the universe – not only planets, stars, and celestial events, but everything one impacts and everything that impacts one, beyond space and time.
Finally, in pertains to within one’s vessel (in this sense, the physical vessel of the body).
Let’s move to aapiji.
On the surface, this expresses “very much” or “quite,” but its internal life reveals so much more.
Again, aa pertains to a light, shine, or glow.
Bi (or pi) pertains to a fluid, a droplet, or water and is most obviously in the word for water – nibi.
Finally, ji pertains to a soul, a spirit within the body. This can be found in ojichaag among many other places.
Finally, go as the sound that conjures an emphasis.
This is a reference to a Grandmother.
However, it is the collective Grandmother.
Gookomisinaan, in acknowledgement of the Grandmother Moon.
Aapiji go gizhawenimin.
One the surface, “I (profoundly) love you very much.”
However, bringing each of these sounds into perfect alignment with the esoterics within and poetics expressed conveys something even more special.
From my spirit to yours (G Prefix + in suffix), I am projecting the truest form of warmth (gizh), light (aa), and energy (we) that has come from (and originated) from the universe (mi), within my vessel (in) to you.
This feeling I express is so deep and profound, that my soul’s (ji) light (aa) is pouring from within (and past) my water within, so profoundly within me, it is comparable to the Grandmother Moon (go) acting upon the tides.
As you can see, this goes far beyond telling someone you love them. It is reaching into the very soul of the universe and life itself to express just how much you love them. It is defined by an unconditional, kind, and miles-deep depth that can be expressed to a partner, relative, friend, and innumerable others.
In this way, each sound is an esoteric prayer and each phrase, a ceremony of sounds in itself.
When my family says, “Aapiji go gizhawenimin,” we are not only telling someone they are loved very much. We are calling upon the truest forms of warmth, light, voice, spirit, universe, and our collective Grandmother Moon herself to express a truth far greater than words alone.
This is why Anishinaabemowin is not simply a language I love, but a language of love.
Each sound, each syllable, carries with it an ancient way of seeing and feeling the world.
When speaking it, I am reminded that language does not just describe love—it has the power to redefine love altogether.
– Robert Horton is an educator, author, linguist, and orator. He is a member of Rainy River First Nations
