Edmonton Oilers Honour First Nations Hockey

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(Because Cree Literacy is so much more than just knowing how to read and write!)

This video-of-the-day from Nation Talk was first posted on August 22, 2014, but came to my attention this week through Roxanne Tootoosis. It gave me chills, in the best possible way.

In it, distinguished former players – now Cree elders – Fred Sasakamoose, Ted Hodgson, and Chief Wilton Littlechild, discuss the struggle for the right to play hockey at Residential School Hockey and the struggle for acceptance as non-White professional players in the 50s and 60s. They oversee the ceremonial puck drop, accompanied by youth representatives from a number of nearby reserves.

The unique performance of O Canada by the Asani Singers (a trio of First Nations and metis women) ventures into pan-Indianism by supporting traditional “western” harmony with a layer of Innuit throat singing. The text itself is divided into equal parts of in English, French and Plains Cree.

http://nationtalk.ca/story/featured-video-of-the-day-residential-school-hockey/

Posted in Cree History | Leave a comment

Four Roads – A story from Solomon Ratt

nêwo mêskanawa / ᓀᐅᐧ  ᒣᐢᑲᓇᐊᐧ / Four Roads

Salamô âcimow

Untitled
Another original story written by Solomon Ratt in his own th-dialect Woods Cree (and translated into English).

Click the audio link to listen and read along!

[1] pêyakwâw êsa nêwo nâpêwak kî-pimohtêwak mêskanâhk. sâwanohk êsa kâ-kî-ohtohtêcik. kinwêsk êsa ohci kâ-kî-pê-pimâcihocik, mêtoni ê-ati-nêstohtêcik. kêtahtawê kâ-takohtêcik ita ê-pâh-paskêmoyik mêskanaw. kî-nakîwak. pitamâ ê-wî-aywêpicik mwayî-ahtohtêtwâwi. kâh-kitâpahtamwak mêskanawa ayisk êkâ ê-kî-kihcinâhocik tânima mêskanaw kita-pimitisahahkik.

ᐯᔭᑳᐧᐤ ᐁᓴ ᓀᐅᐧ ᓈᐯᐊᐧᐠ ᑮ ᐱᒧᐦᑌᐊᐧᐠ  ᒣᐢᑲᓈᐦᐠ᙮  ᓵᐊᐧᓄᕁ  ᐁᓴ  ᑳ ᑮ ᐅᐦᑐᐦᑌᒋᐠ᙮  ᑭᓀᐧᐢᐠ  ᐁᓴ  ᐅᐦᒋ  ᑳ ᑮ ᐯ ᐱᒫᒋᐦᐅᒋᐠ, ᒣᑐᓂ ᐁ ᐊᑎ ᓀᐢᑐᐦᑌᒋᐠ᙮ ᑫᑕᐦᑕᐁᐧ ᑳ ᑕᑯᐦᑌᒋᐠ ᐃᑕ ᐁ ᐹᐦ ᐸᐢᑫᒧᔨᐠ ᒣᐢᑲᓇᐤ᙮ ᑮ ᓇᑮᐊᐧᐠ᙮ ᐱᑕᒫ ᐁ ᐄᐧ ᐊᔦᐧᐱᒋᐠ ᒪᐧᔩ ᐊᐦᑐᐦᑌᑖᐧᐃᐧ᙮ ᑳᐦ ᑭᑖᐸᐦᑕᒪᐧᐠ  ᒣᐢᑲᓇᐊᐧ ᐊᔨᐢᐠ ᐁᑳ ᐁ ᑮ ᑭᐦᒋᓈᐦᐅᒋᐠ ᑖᓂᒪ ᒣᐢᑲᓇᐤ ᑭᑕ ᐱᒥᑎᓴᐦᐊᐦᑭᐠ᙮

Once there were four men walking along the road. They came from the south. They had travelled for a long time so they were getting tired. All of a sudden they arrived at a place where the road branched off. They stopped. They were going to rest for a bit before they set off again. They look at the roads not being sure of which road they would follow.

[2] pêyak anima mêskanaw pahkisimotâhk ay-itamon. âyimaninâkwan êwako mêskanaw. misiwêskamik ay-apiwak asiniyak êkwa mîna mistikwak ê-kâh-kipiskahkik mêskanaw. kwayask âyimaninâkwan êkotê pahkisimotâhk kâ-itamok mêskanaw.

ᐯᔭᐠ ᐊᓂᒪ ᒣᐢᑲᓇᐤ ᐸᐦᑭᓯᒧᑖᕁ ᐊᕀ ᐃᑕᒧᐣ᙮ ᐋᔨᒪᓂᓈᑲᐧᐣ ᐁᐊᐧᑯ ᒣᐢᑲᓇᐤ᙮ ᒥᓯᐁᐧᐢᑲᒥᐠ ᐊᕀ ᐊᐱᐊᐧᐠ ᐊᓯᓂᔭᐠ ᐁᑲᐧ ᒦᓇ ᒥᐢᑎᑲᐧᐠ ᐁ ᑳᐦ ᑭᐱᐢᑲᐦᑭᐠ ᒣᐢᑲᓇᐤ᙮ ᑲᐧᔭᐢᐠ ᐋᔨᒪᓂᓈᑲᐧᐣ ᐁᑯᑌ ᐸᐦᑭᓯᒧᑖᕁ ᑳ ᐃᑕᒧᐠ ᒣᐢᑲᓇᐤ᙮

One of the roads led to the west. That road looked difficult. All over the place there were rocks and logs blocking the road. The road to the west looked extremely difficult.

[3] kotak anima mêskanaw sâkâstênohk ay-itamon. êwako mêskanaw miyonâkwan ayisk misiwê ita ê-ây-ohpikihki wâpikwaniya. wêhcasininâkwan êkotê sâkâstênohk kâ-itamok mêskanaw.

ᑯᑕᐠ ᐊᓂᒪ ᒣᐢᑲᓇᐤ ᓵᑳᐢᑌᓄᕁ ᐊᕀ ᐃᑕᒧᐣ᙮ ᐁᐊᐧᑯ ᒣᐢᑲᓇᐤ ᒥᔪᓈᑲᐧᐣ ᐊᔨᐢᐠ ᒥᓯᐁᐧ ᐃᑕ ᐁ ᐋᕀ ᐅᐦᐱᑭᐦᑭ ᐋᐧᐱᑲᐧᓂᔭ᙮ ᐁᐧᐦᒐᓯᓂᓈᑲᐧᐣ ᐁᑯᑌ ᓵᑳᐢᑌᓄᕁ ᑳ ᐃᑕᒧᐠ ᒣᐢᑲᓇᐤ᙮

 Another of the roads led to the east. That road looked beautiful because flowers grew all over. That road that led to the east looked easy.

 [4] kotak anima mêskanaw kîwêtinohk ay-itamon. êwako mêskanaw nanâtohkinâkwan ayisk waciya

ê-nâh-nôkwahki êkwa mîna asiniyak êkwa mistikwak ê-kâh-kipiskahkik êkwa mîna wâpikwaniya ê-ây-ohpikihki misiwê ita. mêtoni môcikaninâkwan kîwêtinohk kâ-itamok mêskanaw.

ᑯᑕᐠ ᐊᓂᒪ ᒣᐢᑲᓇᐤ ᑮᐁᐧᑎᓄᕁ ᐊᕀ ᐃᑕᒧᐣ᙮ ᐁᐊᐧᑯ ᒣᐢᑲᓇᐤ ᓇᓈᑐᐦᑭᓈᑲᐧᐣ ᐊᔨᐢᐠ ᐊᐧᒋᔭ ᐁ ᓈᐦ ᓅᑲᐧᐦᑭ ᐁᑲᐧ ᒦᓇ ᐊᓯᓂᔭᐠ ᐁᑲᐧ ᒥᐢᑎᑲᐧᐠ ᐁ ᑳᐦ ᑭᐱᐢᑲᐦᑭᐠ ᐁᑲᐧ ᒦᓇ ᐋᐧᐱᑲᐧᓂᔭ ᐁ ᐋᕀ ᐅᐦᐱᑭᐦᑭ ᒥᓯᐁᐧ ᐃᑕ᙮ ᒣᑐᓂ ᒨᒋᑲᓂᓈᑲᐧᐣ ᑮᐁᐧᑎᓄᕁ ᑳ ᐃᑕᒧᐠ ᒣᐢᑲᓇᐤ᙮

Another road led to the north. That road had a varied landscape because there were hills visible as well as rocks and logs blocking the road but also there were flowers growing all over. The road leading to the north looked like it would be fun.

[5] “tânima mâka mêskanaw takî-pimitisahamahk?” kâ-kî-itwêcik êsa ôki nâpêwak. sâwanohk itâpiwak mâka namôya êwako mêskanaw nohtê-pimitisahamwak ayisk êkotê ohci kâ-pê-ohtohtêcik.

“ᑖᓂᒪ ᒫᑲ ᒣᐢᑲᓇᐤ ᑕᑮ ᐱᒥᑎᓴᐦᐊᒪᐦᐠ?” ᑳ ᑮ ᐃᑌᐧᒋᐠ ᐁᓴ ᐆᑭ ᓈᐯᐊᐧᐠ᙮ ᓵᐊᐧᓄᕁ ᐃᑖᐱᐊᐧᐠ ᒫᑲ ᓇᒨᔭ ᐁᐊᐧᑯ ᒣᐢᑲᓇᐤ ᓄᐦᑌ ᐱᒥᑎᓴᐦᐊᒪᐧᐠ ᐊᔨᐢᐠ ᐁᑯᑌ ᐅᐦᒋ ᑳ ᐯ ᐅᐦᑐᐦᑌᒋᐠ᙮

“Which road should we follow?” they men said. They look to the south but they didn’t want to follow that road because that is where they had come from.

[6] “mahti êsa niya niwî-pimitisahên anima mêskanaw pahkisimotâhk kâ-itamok. ayimaninâkwan ôta ohci mâka namôya êtikwê kapê ta-âyiman,” itwêw awa pêyak nâpêw. ati-sipwêhtêw ê-nakatât owîcêwâkana.

“ᒪᐦᑎ ᐁᓴ ᓂᔭ ᓂᐄᐧ ᐱᒥᑎᓴᐦᐁᐣ ᐊᓂᒪ ᒣᐢᑲᓇᐤ ᐸᐦᑭᓯᒧᑖᕁ ᑳ ᐃᑕᒧᐠ᙮ ᐊᔨᒪᓂᓈᑲᐧᐣ ᐆᑕ ᐅᐦᒋ ᒫᑲ ᓇᒨᔭ ᐁᑎᑫᐧ ᑲᐯ ᑕ ᐋᔨᒪᐣ,” ᐃᑌᐧᐤ ᐊᐊᐧ ᐯᔭᐠ ᓈᐯᐤ᙮ ᐊᑎ ᓯᐯᐧᐦᑌᐤ ᐁ ᓇᑲᑖᐟ ᐅᐄᐧᒉᐋᐧᑲᓇ᙮

“Let’s see, I’m going to follow the road to the west. It looks difficult from here but maybe it can’t always be difficult,” says one man. Off he goes leaving his companions.

[7] “mahti êsa niya niwî-pimitisahên anima mêskanaw sâkâstênohk kâ-itamok. nawac piko ninêstosin êkwa êwako mêsakanaw wêhcasininâkwan,” kâ-itwêt kotak nâpêw. aspin kâ-sipwêhtêt, ê-nakatât owîcêwâkana.

“ᒪᐦᑎ ᐁᓴ ᓂᔭ ᓂᐄᐧ ᐱᒥᑎᓴᐦᐁᐣ ᐊᓂᒪ ᒣᐢᑲᓇᐤ ᓵᑳᐢᑌᓄᕁ ᑳ ᐃᑕᒧᐠ᙮ ᓇᐊᐧᐨ ᐱᑯ ᓂᓀᐢᑐᓯᐣ ᐁᑲᐧ ᐁᐊᐧᑯ ᒣᓴᑲᓇᐤ ᐁᐧᐦᒐᓯᓂᓈᑲᐧᐣ,” ᑳ ᐃᑌᐧᐟ ᑯᑕᐠ ᓈᐯᐤ᙮ ᐊᐢᐱᐣ ᑳ ᓯᐯᐧᐦᑌᐟ, ᐁ ᓇᑲᑖᐟ ᐅᐄᐧᒉᐋᐧᑲᓇ᙮

“Let’s see, I’m going to follow the road that leads to the east. I am a bit tired and that road looks easy,” says another of the men. Off he goes leaving his companions.

 [8] “mahti êsa niya niwî-pimitisahên anima mêskanaw kîwêtinohk kâ-itamok,” kâ-itwêt kotak nâpêw. “êwako môcikaninâkwan. âstam wîcêwin,” kâ-itât owîcêwâkana.

“ᒪᐦᑎ ᐁᓴ ᓂᔭ ᓂᐄᐧ ᐱᒥᑎᓴᐦᐁᐣ ᐊᓂᒪ ᒣᐢᑲᓇᐤ ᑮᐁᐧᑎᓄᕁ ᑳ ᐃᑕᒧᐠ,” ᑳ ᐃᑌᐧᐟ ᑯᑕᐠ ᓈᐯᐤ᙮ “ᐁᐊᐧᑯ ᒨᒋᑲᓂᓈᑲᐧᐣ᙮ ᐋᐢᑕᒼ ᐄᐧᒉᐃᐧᐣ,” ᑳ ᐃᑖᐟ ᐅᐄᐧᒉᐋᐧᑲᓇ᙮

“Let’s see, I’m going to follow the road that leads to the north,” says another man. “That road looks like it could be fun. Come, come with me,” he says to his companion.

 [9] “nama, ôta niwî-pêhon,” kâ-itwêt ana nâpêw. “kika-pêhitinâwâw nânitaw isi kâwi pê-itohtêyêko.” êkwâni ati-sipwêhtêyiwa owîcêwâkana. ay-âskaw mâna ay-itâpiw itê owîcêwâkana kâ-pimitisahamiyit omêskanâmiwâwa. ay-âskaw wâh-wâpamêw mâka piyisk namôya wâpamêw. êkota mêskanâhk ati-ay-apiw, ê-pêhât owîcêwâkana ayisk ê-itêyimât kâwi kita-pê-itohtêyit ita kâ-ay-apit. kinwêsk êkota pêhow. ati-napwêkinam ospitona ê-ati-ayêskaci-pêhot. piyisk maskosiya ati-ay-ohpikina ita kâ-ay-apit, mêtoni ê-ay-ati-akwanahikot.

“ᓇᒪ, ᐆᑕ ᓂᐄᐧ ᐯᐦᐅᐣ,” ᑳ ᐃᑌᐧᐟ ᐊᓇ ᓈᐯᐤ᙮ “ᑭᑲ ᐯᐦᐃᑎᓈᐋᐧᐤ ᓈᓂᑕᐤ ᐃᓯ ᑳᐃᐧ ᐯ ᐃᑐᐦᑌᔦᑯ᙮” ᐁᑳᐧᓂ ᐊᑎ ᓯᐯᐧᐦᑌᔨᐊᐧ ᐅᐄᐧᒉᐋᐧᑲᓇ᙮ ᐊᕀ ᐋᐢᑲᐤ ᒫᓇ ᐊᕀ ᐃᑖᐱᐤ ᐃᑌ ᐅᐄᐧᒉᐋᐧᑲᓇ ᑳ ᐱᒥᑎᓴᐦᐊᒥᔨᐟ ᐅᒣᐢᑲᓈᒥᐋᐧᐊᐧ᙮ ᐊᕀ ᐋᐢᑲᐤ ᐋᐧᐦ ᐋᐧᐸᒣᐤ ᒫᑲ ᐱᔨᐢᐠ ᓇᒨᔭ ᐋᐧᐸᒣᐤ᙮ ᐁᑯᑕ ᒣᐢᑲᓈᕁ ᐊᑎ ᐊᕀ ᐊᐱᐤ, ᐁ ᐯᐦᐋᐟ ᐅᐄᐧᒉᐋᐧᑲᓇ ᐊᔨᐢᐠ ᐁ ᐃᑌᔨᒫᐟ ᑳᐃᐧ ᑭᑕ ᐯ ᐃᑐᐦᑌᔨᐟ ᐃᑕ ᑳ ᐊᕀ ᐊᐱᐟ᙮ ᑭᓀᐧᐢᐠ ᐁᑯᑕ ᐯᐦᐅᐤ᙮ ᐊᑎ ᓇᐯᐧᑭᓇᒼ ᐅᐢᐱᑐᓇ ᐁ ᐊᑎ ᐊᔦᐢᑲᒋ ᐯᐦᐅᐟ᙮ ᐱᔨᐢᐠ ᒪᐢᑯᓯᔭ ᐊᑎ ᐊᕀ ᐅᐦᐱᑭᓇ ᐃᑕ ᑳ ᐊᕀ ᐊᐱᐟ, ᒣᑐᓂ ᐁ ᐊᕀ ᐊᑎ ᐊᑲᐧᓇᐦᐃᑯᐟ᙮

“No, I’m going to wait here,” says that man. “I will wait for you all here in case you should come back this way. And so his companion leaves. At times he looks where his companions followed their roads. At times he saw them but eventually he doesn’t see them. There on the road he sits, waiting for his companions because he thinks they will come back where he sits. He waits there for a long time. He folds his arms since he is getting tired of waiting. Eventually grass begins to grow around where he sits, so much so that it begins to cover him.

Vocabulary

ahtohtê ᐊᐦᑐᐦᑌ walk away from a place (VAI)
anima ᐊᓂᒪ that
api ᐊᐱ sit (VAI)
asiniy ᐊᓯᓂᕀ stone/rock (NA)
âskaw ᐋᐢᑲᐤ sometimes
aspin ᐊᐢᐱᐣ away/off
âstam ᐋᐢᑕᒼ come
ati ᐊᑎ begin
ayêskaci ᐊᔦᐢᑲᒋ be tired (PV)
âyiman ᐋᔨᒪᐣ it is difficult (VII)
âyimaninâkwan ᐋᔨᒪᓂᓈᑲᐧᐣ it looks difficult (VII)
ayisk ᐊᔨᐢᐠ because
aywêpi ᐊᔦᐧᐱ rest (VAI)
êkâ ᐁᑳ not (use in Conjunct)
êkota ᐁᑯᑕ there
êkotê ᐁᑯᑌ over there
êkwa mîna ᐁᑲᐧ ᒦᓇ and also
êkwâni ᐁᑳᐧᓂ then
êsa ᐁᓴ as it were
êwako ᐁᐊᐧᑯ that one
itamon ᐃᑕᒧᐣ it leads there (VII)
itâpi ᐃᑖᐱ look toward a direction (VAI)
itâpi ᐃᑖᐱ look in a direction (VAI)
itê ᐃᑌ where
itêyim ᐃᑌᔨᒼ think that of someone (VTA)
itwê ᐃᑌᐧ say (VAI)
kâ-itât ᑳ-ᐃᑖᐟ he/she says to someone
kapê ᑲᐯ all the time
kâwi ᑳᐃᐧ back
kêtahtawê ᑫᑕᐦᑕᐁᐧ suddenly
kihcinâho ᑭᐦᒋᓈᐦᐅ be certain (VAI)
kika-pêhitinâwâw ᑭᑲ-ᐯᐦᐃᑎᓈᐋᐧᐤ I will for you all
kinwêsk ᑭᓀᐧᐢᐠ a long time
kipiska ᑭᐱᐢᑲ block it (VTI-1)
kitâpahta ᑭᑖᐸᐦᑕ look at (VTI-1)
kîwêtinohk ᑮᐁᐧᑎᓄᕁ north
kotak ᑯᑕᐠ another
kotak ᑯᑕᐠ another
kwanahik ᑲᐧᓇᐦᐃᐠ it covers him/her (VTA-Inv.)
kwayask ᑲᐧᔭᐢᐠ -xtremely
mahti êsa ᒪᐦᑎ ᐁᓴ let’s see
mâka namôya   êtikwê ᒫᑲ ᓇᒨᔭ ᐁᑎᑫᐧ but maybe not
mâka namôya   êwako ᒫᑲ ᓇᒨᔭ ᐁᐊᐧᑯ but not that one
mâna ᒫᓇ usually
maskosiya ᒪᐢᑯᓯᔭ grass (NI)
mêskanaw ᒣᐢᑲᓇᐤ road
mêtoni ᒣᑐᓂ very
misiwê ita ᒥᓯᐁᐧ ᐃᑕ all over the place
misiwêskamik ᒥᓯᐁᐧᐢᑲᒥᐠ all over
mistik ᒥᐢᑎᐠ log (NI)
miyonâkwan ᒥᔪᓈᑲᐧᐣ it looks beautiful (VII)
môcikaninâkwan ᒨᒋᑲᓂᓈᑲᐧᐣ it looks like fun (VII)
mwayî ᒪᐧᔩ before (PV)
nakat ᓇᑲᐟ leave someone (VTA)
nakî ᓇᑮ stop (VAI)
nama ᓇᒪ no
namôya ᓇᒨᔭ no/not
nanâtohkinâkwan ᓇᓈᑐᐦᑭᓈᑲᐧᐣ it looks like a varied thing
nânitaw isi ᓈᓂᑕᐤ ᐃᓯ just in case
nâpêw ᓈᐯᐤ man
napwêkina ᓇᐯᐧᑭᓇ fold it (VTI-1)
nawac piko ᓇᐊᐧᐨ ᐱᑯ sort of
nêstohtê ᓀᐢᑐᐦᑌ tire from walk (VAI)
nêstosi ᓀᐢᑐᓯ tire (VAI)
nêwo ᓀᐅᐧ four
niya ᓂᔭ me
nohtê ᓄᐦᑌ want to (PV)
nôkwan ᓅᑲᐧᐣ it is viible
ohci ᐅᐦᒋ from
ohpikin ᐅᐦᐱᑭᐣ it grows (VII)
ohtohtê ᐅᐦᑐᐦᑌ arrive from (VAI)
ôki ᐆᑭ these
omêskanâmiwâwa ᐅᒣᐢᑲᓈᒥᐋᐧᐊᐧ their roads
ospitona ᐅᐢᐱᑐᓇ his/her arms
ôta ᐆᑕ here
ôta ohci ᐆᑕ ᐅᐦᒋ from here
owîcêwâkana ᐅᐄᐧᒉᐋᐧᑲᓇ her/his companions
pahkisimotâhk ᐸᐦᑭᓯᒧᑖᕁ west
paskêmon ᐸᐢᑫᒧᐣ it braches off (VII)
come (PV)
pê-itohtê ᐯ-ᐃᑐᐦᑌ come hither (VAI)
pê-itohtêyêko ᐯ-ᐃᑐᐦᑌᔦᑯ if y’all come
pêh ᐯᐦ wait for someone (VTA)
pêho ᐯᐦᐅ wait (VAI)
pêyak ᐯᔭᐠ one
pêyakwâw ᐯᔭᑳᐧᐤ once
pimâciho ᐱᒫᒋᐦᐅ travel (VAI)
pimitisaha ᐱᒥᑎᓴᐦᐊ follow it (VTI-1)
pimohtê ᐱᒧᐦᑌ walk (VAI)
pitamâ ᐱᑕᒫ for now, for a bit
piyisk ᐱᔨᐢᐠ eventually
sâkâstênohk ᓵᑳᐢᑌᓄᕁ east
sâwanohk ᓵᐊᐧᓄᕁ south
sipwêhtê ᓯᐯᐧᐦᑌ leave
takohtê ᑕᑯᐦᑌ arrive (by foot) (VAI)
tânima ᑖᓂᒪ which one
tânima mâka ᑖᓂᒪ ᒫᑲ but which
waciy ᐊᐧᒋᕀ hill (NI)
wâpam ᐋᐧᐸᒼ see someone (VTA)
wâpikwaniy ᐋᐧᐱᑲᐧᓂᕀ flower (NI)
wêhcasininâkwan ᐁᐧᐦᒐᓯᓂᓈᑲᐧᐣ it looks easy (VII)
wîcêwin ᐄᐧᒉᐃᐧᐣ come with me (VTA-Inv)
Posted in Original Story, Reading Practice | Tagged , , | Leave a comment

kimamihcihinân, onîhithawasinahikîw! / Congratulations, Solomon Ratt!

sol-books

Congratulations to Solomon Ratt whose non-stop work ethic has now produced a new volume of funny stories – nîhithaw âcimowinaWoods Cree Stories – which he has written in his Native dialect of Woods Cree!

This volume is the fourth publication in the the 4th volume in the First Nations Language Readers series prepared by the University of Regina Press.

http://www.uofrpress.ca/publications/Woods-Cree-Stories/

I wonder if we can persuade him to give us some audio files, so we can all read along!

sol-spread

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Making Introductions – Two Dialogues and Vocabulary from Solomon Ratt

Solomon Ratt: Making Introductions, Dialogue 1:

A: tânisi. A: Hello, how are you.
B: namôya nânitaw. kiya mâka. B: Fine. How about you?
A: pêyakwan. Solomon nitisiyihkâson. kiya mâka, tânisi kitisiyihkâson ? A: The same. My name is Solomon. How about you, what’s your name?
B: George nitisiyihkâson. B: My name is George.
A: kayahtê âmaciwîspimowinihk ohci niya. kiya mâka, tânitê ohci kiya kayahtê? A: I am from Stanley Mission originally. How about you, where are you from originally?
B: oskana kâ-asastêki ohci niya, êkota mina mêkwâc niwîkin. kiya mâka, tânitê mêkwâc kiwîkin? B: I am from Regina, I also live there now. How about you, where do you live now? 
A: oskana kâ-asastêki mêkwâc nîsta niwîkin. okiskinwahamâkêw niya, kiya mâka, okiskinwahamâkêw cî kîsta? A: I live in Regina now too. I am a teacher, how about you, are you a teacher too?
B: namôya, okiskinwahamâkan niya! B: No, I am a student!

 

Making Introductions, Dialogue 2:

  1. tânisi?
    Hello, how are you?
ninêstosin.
I am tired.
  1. tânisi kitisiyihkâson
    What is your name?
pînciman nitisiyihkâson.
My name is Benjamin.
  1. tânitahtopiponêyan?
    How old are you?
nîstanaw nikotwâsosâp nititahtopiponân.
I am 26 years old.
  1. tânitê ohci kiya kayahtê?
    Where are you from originally?
kistapinânihk ohci niya kayahtê.
I am originally from Prince Albert.
  1. tânitê kikî-nihtâwîkin?Where were you born?
kistapinânihk nikî-nihtâwîkin.
I was born in Prince Albert.
  1. tânisi kî-ihkin kâ-kî-nihtâwîkiyan?
    What season were you born in?
kî-pipon.
It was winter
  1. tânitê kikî-pê-ohpikin?
    Where were you raised?
kistapinânihk nikî-pê-ohpikin.
I came to be raised in Prince Albert.
  1. tânitê kikî-pê-kiskinwahamâkosin?
    Where did you go to school?
mînisihk nikî-pê-kiskinwahamâkosin.
I went to school in Saskatoon.
  1. tânitê mêkwâc kiwîkin?
    Where do you live now?
oskana kâ-asastêki mêkwâc niwîkin.
I live in Regina now.
  1. nîpin cî mêkwâc?
    Is it summer now?
namôya, pipon.
No, it is fall.

Making Introductions, Vocabulary

êkota there
kayahtê originally
kîsta you too
kitisiyihkâson your name is
kiwîkin you live
kiya you
kiya mâka? How about you?
mâka but
mêkwâc now
mîna also/too
namôya no
namôya nânitaw fine
nânitaw about
nîsta me too
nitisiyihkâson my name is
niwîkin I live/reside
niya I/me
ohci from
okiskinwahamâkan a student
okiskinwahamâkêw a teacher
pêyakwan the same
tânisi hello, how are you
tânitê where
Posted in Lesson, Reading Practice, Vocabulary | Leave a comment

Little Hospital – A personal story from Solomon Ratt

nicahkosîwikamikos / ᓂᒐᐦᑯᓰᐏᑲᒥᑯᐢ / My Little Hospital

Salamô âcimow

Little HospitalAnother original story written by Solomon Ratt in his own th-dialect Woods Cree (and translated into English).

Click the audio link to listen and read along!

[1] iskwîyânihk kâ-kî-kiyokawak nikâwîpan nikî-âcimostâk ispî kâ-kî-nihtâwîkiwak:

ᐃᐢᑮᐧᔮᓂᕁ  ᑳ ᑮ ᑭᔪᑲᐊᐧᐠ  ᓂᑳᐄᐧᐸᐣ  ᓂᑮ ᐋᒋᒧᐢᑖᐠ  ᐃᐢᐲ  ᑳ ᑮ ᓂᐦᑖᐄᐧᑭᐊᐧᐠ

The last time I visited my late mother she told me the story of the time I was born:

[2] ikospî îsa î-kî-mikiskâk, kaskatinowipîsim î-kî-akimiht, kâ-kî-pimôtîhocik ninîkihikwak ikwa otôtîmiwâwa, wanihikîskanâhk î-kî-itôtîhocik. tâwic ôma îsa î-kî-otâpahastimwîcik ispî kâ-kî-ati-âhkosit nikâwîpan, athisk îsa ikospî î-kî-kikiskawâwasot, nîtha ôma îsa ikota î-kî-kikiskawit. wihtamowîw nohtâwîpana î-wî-âhkosit, ocâpânâskosihk îsa î-kî-pôsit îskwâ nohtâwîpan. î-pimitisahastimwît.

ᐃᑯᐢᐲ  ᐄᓴ  ᐄ ᑮ ᒥᑭᐢᑳᐠ,  ᑲᐢᑲᑎᓄᐃᐧᐲᓯᒼ  ᐄ ᑮ ᐊᑭᒥᐦᐟ,  ᑳ ᑮ ᐱᒨᑏᐦᐅᒋᐠ  ᓂᓃᑭᐦᐃᑲᐧᐠ  ᐃᑲᐧ  ᐅᑑᑏᒥᐋᐧᐊᐧ,  ᐊᐧᓂᐦᐃᑮᐢᑲᓈᕁ  ᐄ ᑮ ᐃᑑᑏᐦᐅᒋᐠ᙮  ᑖᐃᐧᐨ  ᐆᒪ  ᐄᓴ  ᐄ ᑮ ᐅᑖᐸᐦᐊᐢᑎᒦᐧᒋᐠ  ᐃᐢᐲ  ᑳ ᑮ ᐊᑎ ᐋᐦᑯᓯᐟ  ᓂᑳᐄᐧᐸᐣ,  ᐊᐟᐦᐃᐢᐠ  ᐄᓴ  ᐃᑯᐢᐲ  ᐄ ᑮ ᑭᑭᐢᑲᐋᐧᐊᐧᓱᐟ,  ᓃᐟᐦᐊ  ᐆᒪ  ᐄᓴ  ᐃᑯᑕ  ᐄ ᑮ ᑭᑭᐢᑲᐃᐧᐟ᙮  ᐃᐧᐦᑕᒧᐄᐧᐤ  ᓄᐦᑖᐄᐧᐸᓇ  ᐄ ᐄᐧ ᐋᐦᑯᓯᐟ,  ᐅᒑᐹᓈᐢᑯᓯᕁ  ᐄᓴ  ᐄ ᑮ ᐴᓯᐟ  ᐄᐢᑳᐧ  ᓄᐦᑖᐄᐧᐸᐣ᙮  ᐄ ᐱᒥᑎᓴᐦᐊᐢᑎᒦᐧᐟ᙮

At that time it was freeze-up, during the Freeze up Moon (November) when my parents and their friends were travelling, they were travelling to the trapline. They were way out in the lake, driving a dog team when my late mother began labour, as she was with child, it was me she was carrying. She told my late father that she was going into labour, she was in the dogsled while my late father was driving the dog team. 

[3]  sîmâk tîpwâtîw owîcîwâkana nohtâwîpan, î-wihtamowât î-wî-âhkosithit nikâwîpana. tâpwî-pokâni nâtakâm isi-otâpahastimwîwak. ikotî nîtî kîwîtinohk, sîpânakiciwanohk kâ-kî-ati-kipihcîcik. wâsakâm ikota î-kî-ati-mânokîcik.

ᓰᒫᐠ  ᑏᐹᐧᑏᐤ  ᐅᐄᐧᒌᐋᐧᑲᓇ  ᓄᐦᑖᐄᐧᐸᐣ,  ᐄ ᐃᐧᐦᑕᒧᐋᐧᐟ  ᐄ ᐄᐧ ᐋᐦᑯᓯᐟᐦᐃᐟ  ᓂᑳᐄᐧᐸᓇ᙮  ᑖᐲᐧ ᐳᑳᓂ  ᓈᑕᑳᒼ  ᐃᓯ ᐅᑖᐸᐦᐊᐢᑎᒦᐧᐊᐧᐠ᙮  ᐃᑯᑏ  ᓃᑏ  ᑮᐄᐧᑎᓄᐦᐠ,  ᓰᐹᓇᑭᒋᐊᐧᓄᕁ  ᑳ ᑮ ᐊᑎ ᑭᐱᐦᒌᒋᐠ᙮  ᐋᐧᓴᑳᒼ  ᐃᑯᑕ  ᐄ ᑮ ᐊᑎ ᒫᓄᑮᒋᐠ᙮

Right away my late father calls his companions telling them that my late mother was going into labour. Immediately they drove their dog teams to shore. It was there to the north at the place where the current goes underground where they stopped. It was there they set up camp.

[4] wahway, kwayask îsa kî-sôhki-atoskîwak aniki nâpîwak, î-kîskatahahtikwîcik ,î-wî-wâskahikanîstamawâcik nikâwîpana ita kita-nihtâwîkiwak. miscikosa î-kî-apahkwêcik kisik mîna maskîkwa î-tahkohtastâcik apahkwânihk. namôtha kinwîsk ispî kâ-kîsi-wâskahikanihkîcik ispî kâ-pî-nihtâwîkiyân.

ᓰᒫᐠ  ᑏᐹᐧᑏᐤ  ᐅᐄᐧᒌᐋᐧᑲᓇ  ᓄᐦᑖᐄᐧᐸᐣ,  ᐄ ᐃᐧᐦᑕᒧᐋᐧᐟ  ᐄ ᐄᐧ ᐋᐦᑯᓯᐟᐦᐃᐟ  ᓂᑳᐄᐧᐸᓇ᙮  ᑖᐲᐧ ᐳᑳᓂ  ᓈᑕᑳᒼ  ᐃᓯ ᐅᑖᐸᐦᐊᐢᑎᒦᐧᐊᐧᐠ᙮  ᐃᑯᑏ  ᓃᑏ  ᑮᐄᐧᑎᓄᐦᐠ,  ᓰᐹᓇᑭᒋᐊᐧᓄᕁ  ᑳ ᑮ ᐊᑎ ᑭᐱᐦᒌᒋᐠ᙮  ᐋᐧᓴᑳᒼ  ᐃᑯᑕ  ᐄ ᑮ ᐊᑎ ᒫᓄᑮᒋᐠ᙮

Wow, these men worked very hard, cutting down trees as they were set on building a cabin for my late mother where I would be born. They used small trees for the roof and put moss on top for the roof. Not long after they were finished building the cabin I came to be born.

[6] nikâwîpan nikî-itik: “î-kî-âhkosîwikamikohkâkawiyan ikospî.”

ᓂᑳᐄᐧᐸᐣ  ᓂᑮ ᐃᑎᐠ:  ᐄ ᑮ ᐋᐦᑯᓰᐃᐧᑲᒥᑯᐦᑳᑲᐃᐧᔭᐣ  ᐃᑯᐢᐲ

My late mother told me: “They had built a hospital for you at that time.”

WORD LIST

âcimostaw ᐋᒋᒧᐢᑕᐤ tell someone a story (VTA)
âhkosi ᐋᐦᑯᓯ ready to give birth (VAI)
âhkosîwikamikohkâkawi ᐋᐦᑯᓰᐏᑲᒥᑯᐦᑳᑲᐏ have a hospital made for someone (VAI)
akim ᐊᑭᒼ count it (VTT)
aniki ᐊᓂᑭ those
apahkwânihk ᐊᐸᐦᒁᓂᕽ on the roof
apahkwê ᐊᐸᐦᑵ shingle (VAI)
athisk ᐊᖨᐢᐠ because
ati ᐊᑎ begin (PV)
atoskî ᐊᑐᐢᑮ work (VAI)
ikospî ᐃᑯᐢᐲ at that time
ikota ᐃᑯᑕ there
ikota ᐃᑯᑕ there
ikotî nîtî kîwîtinohk ᐃᑯᑏ   ᓃᑏ ᑮᐑᑎᓄᕽ there, to the north
ikwa ᐃᑿ and
îsa ᐄᓴ apparently
îskwâ ᐄᐢᒁ while
iskwîyânihk ᐃᐢᑹᔮᓂᕽ the last time
ispî ᐃᐢᐲ when
itôtîho ᐃᑑᑏᐦᐅ travel there (VAI)
kaskatinowipîsim ᑲᐢᑲᑎᓄᐏᐲᓯᒼ November
kikiskaw ᑭᑭᐢᑲᐤ wear it (VTA)
kikiskawâwaso ᑭᑭᐢᑲᐚᐘᓱ be withchild (VAI)
kipihcî ᑭᐱᐦᒌ stop
kîsi ᑮᓯ finish (PV)
kisik mîna ᑭᓯᐠ   ᒦᓇ also/too
kîskatahahtikwî ᑮᐢᑲᑕᐦᐊᐦᑎᑹ cut trees (VAI)
kiyokaw ᑭᔪᑲᐤ visit someone (VTA)
kwayask ᑿᔭᐢᐠ extremely
mânokî ᒫᓄᑮ pitch camp
maskîkwa ᒪᐢᑮᑿ moss
mikiskâw ᒥᑭᐢᑳᐤ ice freeze up time
miscikosa ᒥᐢᒋᑯᓴ small trees (sticks)
namôtha kinwîsk ᓇᒨᖬ   ᑭᣉᐢᐠ not long
nâpîw ᓈᐲᐤ man
nâtakâm ᓈᑕᑳᒼ at the shore
nicahkosîwikamikos ᓂᒐᐦᑯᓰᐏᑲᒥᑯᐢ my small hospital
nihtâwîki ᓂᐦᑖᐑᑭ be born (VAI)
nikâwîpan ᓂᑳᐑᐸᐣ my late mother
nikî-itik ᓂᑮ ᐃᑎᐠ she/he said to me
ninîkihikwak ᓂᓃᑭᐦᐃᑿᐠ my parents
nîtha ᓃᖬ me
nohtâwîpan ᓄᐦᑖᐑᐸᐣ my late father
ocâpânâskosihk ᐅᒑᐹᓈᐢᑯᓯᕽ in the toboggan
ôma îsa ᐆᒪ ᐄᓴ thus apparently
otâpahastimwî ᐅᑖᐸᐦᐊᐢᑎᒱ drive a dog team (VAI)
otôtîmiwâwa ᐅᑑᑏᒥᐚᐘ their friends
owîcîwâkana ᐅᐑᒌᐚᑲᓇ his companions
come (PV)
pimitisahastimwî ᐱᒥᑎᓴᐦᐊᐢᑎᒱ follow the dogs (VAI)
pimôtîho ᐱᒨᑏᐦᐅ travel (VAI)
pôsi ᐴᓯ get on board (VAI)
sîmâk ᓰᒫᐠ right away
sîpânakiciwanohk ᓰᐹᓇᑭᒋᐘᓄᕽ place where current goes under
sôhki ᓲᐦᑭ hard
tahkohtastâ ᑕᐦᑯᐦᑕᐢᑖ set on top (VAI)
tâpwî-pokâni ᑖᐿ ᐳᑳᓂ right away
tâwic ᑖᐏᐨ far from shore
tîpwâs ᑏᑇᐢ call out to someone (VTA)
wahway ᐘᐦᐘᕀ wow
wanihikîskanâhk ᐘᓂᐦᐃᑮᐢᑲᓈᕽ at the trap-line
wâsakâm ᐚᓴᑳᒼ along the shore
wâskahikanîstamaw ᐚᐢᑲᐦᐃᑲᓃᐢᑕᒪᐤ make a house for someone (VTA)
wihtamow ᐏᐦᑕᒧᐤ tell him/her (VTA)
Posted in Original Story, Reading Practice | Tagged , , | 1 Comment

Blown up, and 21 meters down, Buffalo Child Stone is sacred as ever.

This is my late father Wilfred Tootoosis, Cree Assiniboine (Nakota) standing in front of Mistassini. This big rock was blown up by the Saskatchewan Government in the 1960s despite a heroic effort by First Nations (including my late father and family friend Ms Buffy St Marie) and non-First Nations who fundraised so that the rock could be moved to a safe place. However, the Government proceeded to blow it up so that it wouldn’t be in the way as the Gardiner Dam was being built. My Dad took several dancers from Poundmaker and Little Pine to do one last ceremonial at and for Mistassini prior to it being blown up.

This is my late father Wilfred Tootoosis, Cree Assiniboine (Nakota) standing in front of Mistassini. This big rock was blown up by the Saskatchewan Government in the 1960s despite a heroic effort by First Nations (including my late father and family friend Ms Buffy St Marie) and non-First Nations who fundraised so that the rock could be moved to a safe place. However, the Government proceeded to blow it up so that it wouldn’t be in the way as the Gardiner Dam was being built. My Dad took several dancers from Poundmaker and Little Pine to do one last ceremonial at and for Mistassini prior to it being blown up.

From CBC’s As It Happens, September 5th, 2014 (note that proper standard spelling of the rock’s name is mistasiniy):

Saskatoon-based diver, Steven Thair is the first person in nearly 50 years to lay eyes on what remains of an important First Nations’ sacred site. For hundreds of years, the site – a giant boulder known in Cree as Mastaseni – marked a sacred meeting place in southern Saskatchewan. In 1966, government workers blew it up. It stood in the path of a man-made lake that was to be created by a dam.

Read more, or listen to the original interview:
http://www.cbc.ca/asithappens/features/2014/09/05/mastaseni-visit/

News about the find appeared in Indian Country Today and the Saskatoon Star Phoenix, and the Phoenix even includes Barry Ahenakew’s telling of the story of Buffalo Child Stone.

http://indiancountrytodaymedianetwork.com/2014/08/27/remnants-sacred-rock-destroyed-60s-discovered-underwater-156614

http://www.thestarphoenix.com/Remnants+sacred+rock+located+Lake+Diefenbaker/10152559/story.html

The image on the right is of the rock before Lake Diefenbaker – provided by Tyrone Tootoosis, who was part of the diver’s search team. Tyrone’s photo collection of Saskatchewan Sacred Sites can be seen at http://creeliteracy.org/2014/04/28/cree-sacred-sites-tyrone-tootoosis/#jp-carousel-2134

BUFFALO CHILD STONE

What follows is the story of Buffalo Child Stone, as told by Barry Ahenakew to Star-Phoenix reporter Hannah Spray, about the big rock shaped like a buffalo that sat in the Qu’Appelle Valley before it was blown up in 1966. There are many longer, more detailed versions, Ahenakew said, but this is the heart of the story:

“For us, even though it’s underwater and parts of it are underwater, the spirit of it is still there, the spirit of the buffalo child, the buffalo child that was brought up by buffalo, raised by buffalo, as a child that was lost on the Prairies a long time ago as a group of people travelled. He thought he was a buffalo. He didn’t realize until he got bigger and he seen a reflection of himself as they were drinking water, that he looked a lot different than the buffalo. Using buffalo talk, he asked his father how come he looked so different. His father told him that he was actually a human being they had raised from the young, from being a young child, they raised him as a buffalo, they had found him and raised him as a buffalo.

With that discontent he had, his father told him you’re free to go if you want to look for your human being relatives, go ahead. That’s what he did. He left and he journeyed out and he found people. He couldn’t talk Plains Cree, though, so he had a hard time adapting to learning the language, but everybody spoke it so it didn’t take him too long to learn Plains Cree. He wasn’t very happy a lot of times, seeing all the buffalo hides and the buffalo meat. He’d never eat the buffalo, his brothers and sisters, his relatives.

After a while, he did have a family with the people, he had children and offspring, but he decided to leave and join the buffalo again. That’s when, later on, he turned into a buffalo, an actual buffalo. And he turned after that into a stone of the sitting buffalo, and that’s the stone that was there.

That’s a sacred story of the Cree. It goes a long time into the past.”

 

 

 

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Regifting, belatedly: A Canada Day gift from apihtawikosisan

Screen Shot 2014-08-29 at 9.51.00 AMLawyer/Activist/Educator Chelsea Vowel (originally from northern Alberta, now living in Montreal)  created a social justice video game – with Plains Cree language and cultural content, and a healthy dose of sardonic wit – that she launched on her apihtawikosisan.com blog as a Canada Day gift for everyone.

In the game, you are a Cree girl, sâkowêw, and you need to gather land defenders to help block Enkoch Industries from tearing up the Sundance field.

I haven’t played myself (so far it’s only available for PC, not Mac), but I love the Ad Astra Comix review (linked below, including Chelsea’s comments in response):

http://adastracomix.com/2014/07/23/colonialism-bytes-a-review-of-idle-no-more-blockade/

Chelsea’s initial post about the game:

http://apihtawikosisan.com/2014/07/a-present-for-canada-day/

Some video links Chelsea provided so even Mac users can have a peek:

Part 1: https://www.youtube.com/watch?v=OAKzYnP05SM

Part 2: https://www.youtube.com/watch?v=-amUCuR3p5I

The game itself (only for PC) can be downloaded from: https://www.dropbox.com/s/k0gvjst7inm54j6/Idle%20No%20More.exe

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