Adult Cree Immersion Camp Summer 2018 – Lac La Ronge Indian Band

This camp is evidently only for community members (note the small registration limit) – but it’s a useful model for other communities. Best wishes to everyone who is able to particpate!

Click here to download pdf: YOUTH-HAVEN-ADULT-CREE-IMMERSION-CAMP-poster

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For Father’s Day: Solomon Ratt (th-dialect)

Solomon Ratt c. 1978 with his father and his son (who is now himself a father of three)

 

 

ispî kâ-kî-awâsisîwiyân kapî mâna nikî-wîcîwâw nohtâwîpan kâ-papâmahkamikisit. nikî-wîcîwâw kâ-nitawi-tâpwakît ikwa mîna kâ-kî-nâtakwît; nikî-wîcîwâw kâ-kî-nitawi-pakitahwât ikwa mîna kâ-kî-nâtathapît; nikî-wîcîwâw kâ-kî-nitawi-wanihikît ikwa mîna kâ-kî-nitaiwi-nâciwanihikanît; nikî-wîcîwâw kâ-kî-nâcihmihtîhahk ikwa kâ-nitawiminît. kahkithaw iyakoni kîkwaya nikî-ati-kiskîthihtîn, î-kî-kiskinwawâpamak nohtâwîpan. ikwa ispî kâ-kî-mâci-ayamihcikiyân tâpiskôc îkâ kîkway î-kiskîthihtamân nikî-isi-pamihikwak okiskinwahamâkanak, î-kî-kakwî-nîpîwihicik kâ-kî-pî-isi-nîhithawi-pimâtisiyân.

ᐃᐢᐲ ᑳᑮᐊᐚᓯᓰᐏᔮᐣ ᑲᐲ ᒫᓇ ᓂᑮᐑᒌᐚᐤ ᓄᐦᑖᐑᐸᐣ ᑳᐸᐹᒪᐦᑲᒥᑭᓯᐟ᙮   ᓂᑮᐑᒌᐚᐤ ᑳᓂᑕᐏᑖᑅᑮᐟ ᐃᑿ ᒦᓇ ᑳᑮᓈᑕᑹᐟ;  ᓂᑮᐑᒌᐚᐤ ᑳᑮᓂᑕᐏᐸᑭᑕᐦᐚᐟ ᐃᑿ ᒦᓇ ᑳᑮᓈᑕᖬᐲᐟ;  ᓂᑮᐑᒌᐚᐤ ᑳᑮᓂᑕᐏ ᐘᓂᐦᐃᑮᐟ ᐃᑿ ᒦᓇ ᑳ ᑮ ᓂᑕᐃᐏ ᓈᒋᐘᓂᐦᐃᑲᓃᐟ ᓂᑮ ᐑᒌᐚᐤ ᑳ ᑮ ᓈᒋᐦᒥᐦᑏᐦᐊᕽ ᐃᑿ ᑳ ᓂᑕᐏᒥᓃᐟ᙮ ᑲᐦᑭᖬᐤ ᐃᔭᑯᓂ ᑮᑿᔭ ᓂᑮ ᐊᑎ ᑭᐢᑮᖨᐦᑏᐣ , ᐄ ᑮ ᑭᐢᑭᓌᐚᐸᒪᐠ ᓄᐦᑖᐑᐸᐣ ᙮ ᐃᑿ ᐃᐢᐲ ᑳ ᑮ ᒫᒋ ᐊᔭᒥᐦᒋᑭᔮᐣ ᑖᐱᐢᑰᐨ ᐄᑳ ᑮᑿᕀ ᐄ ᑭᐢᑮᖨᐦᑕᒫᐣ ᓂᑮ ᐃᓯ ᐸᒥᐦᐃᑿᐠ ᐅᑭᐢᑭᓌᐦᐊᒫᑲᓇᐠ, ᐄᑮᑲᑹᓃᐲᐏᐦᐃᒋᐠ ᑳᑮᐲᐃᓯᓃᐦᐃᖬᐏ ᐱᒫᑎᓯᔮᐣ᙮

When I was a child I always accompanied my late father as he went about doing the things he needed to do. I went with him when he went setting snares for rabbits and when he went to check on the snares; I went with him when he went to set the net and when he went to fetch the net; I went with him when he went setting traps and when he went to check the traps; I went with him when he went in the canoe for firewood and when he went berry picking. I came to know how to do all those things by watching my late father. So then, when I started school it was like I knew nothing, that is how the teachers treated me, as they tried to make me feel ashamed of my Cree way of life.

anohc ôma kîthânaw kâ-ati-kiskinwahamâkiyahk kanawâpahtîtân itowihk kiskîthihtamowin awâsis kâ-pîtât okiskinwahamâtowinihk ikwa ikota ohci ati-takwastâtân kotaka kiskîthihtamowina.

ᐊᓄᐦᐨ ᐆᒪ ᑮᔭᐋᓇᐤ ᑳᐊᑎᑭᐢᑭᓌᐦᐊᒫᑭᔭᕽ ᑲᓇᐚᐸᐦᑏᑖᐣ ᐃᑐᐏᕽ ᑭᐢᑮᖨᐦᑕᒧᐏᐣ ᐊᐚᓯᐢ ᑳᐲᑖᐟ ᐅᑭᐢᑭᓌᐦᐊᒫᑐᐏᓂᕽ ᐃᑿ ᐃᑯᑕ ᐅᐦᒋ ᐊᑎ ᑕᑿᐢᑖᑖᐣ ᑯᑕᑲ ᑭᐢᑮᖨᐦᑕᒧᐏᓇ᙮

Today, those of us who are beginning to teach, let’s look at what knowledge the child brings to the classroom and from there we can add to further his knowledge.

tîniki nohtâwîpan.

ᑏᓂᑭ ᓄᐦᑖᐑᐸᐣ᙮

Thank you, my late father.

Vocabulary:

Happy Father’s Day. Add the plural (k) if you’re speaking to more than one father.

  • miyo-ohtâwîmâwi-kîsikanisi(k)   (y-dialect)
  • mino-ohtâwîmâwi-kîsikanisi(k)   (n-dialect)
  • mitho-ohtâwîmâwi-kîsikanisi(k)   (t-dialect)

Some speakers read these greetings like imperatives (ordering people around). They prefer forms like the following. These ones mean, “May you have a happy father’s day” (add the plural (âwâw) for if you’re speaking to more than one father)

  • ka-wî-miyo-ohtâwîmâwi-kîsikanisin(âwâw)
  • ka-wî-mino-ohtâwîmâwi-kîsikanisin(âwâw)
  • ka-wî-mitho-ohtâwîmâwi-kîsikanisin(âwâw)
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wahwâ! kahkiyaw kimamihcihinân!

Graduating members of the 2018 UVic Indigenous Revitalization Class.

Congratulations to Laura Burnouf M.Ed, Heather Souter M.Ed, Randy Morin M.Ed, and all of their colleagues graduating with new academic honours from the University of Victoria’s Indigenous Revitalization Program. All of you really make us all proud! 

Learn more about the University of Victoria’s Indigenous Revitalization Program here: 

https://www.uvic.ca/partners/indigenous/language/index.php

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I Sat Quietly – Poem by Teta Engram (translated by Solomon Ratt – y-dialect)

Photo thanks to Izaiah Swampy-Omeasoo

Thanks to Izaiah Swampy-Omeasoo who sent this poem by Teta Engram to Solomon Ratt for translation into Cree. Teta Engram is a teacher at Victoria School of Arts in Edmonton, who has a keen interest in writing and working with First Nations, Métis and Inuit students.  

I Sat Quietly: Teta Engram

I sat quietly
by the river and watched
the river and the rocks
perform a dance, so intricate
it seemed the steps had been
practiced for generations
but I could never learn them
nikâmwâtapin
wâsakâm sîpîhk ê-kanawâpahtamân
nipiy ikwa asiniyak
ê-mamâhtâwi-nîmihitocik, mamâhtâwisimowin
tâpiskôc kayâs ohci ê-pê-isi-nîmihitohk
mâka namôya wîhkâc
nikakî-kiskinwahamâkosin
I listened to the birds
calling to each other
in a language that was both
foreign and familiar
and as hard as I tried
I could not understand
ninatohtawâwak piyêsîsak
ê-tâh-têpwâtitocik
pîkiskwêwin nawac piko
pîtos-pîkiskwêwin mîna
kisâstaw ê-nisitohtamân
mâka âta ê-sôhki-kocihtâyân
namwâc nikî-nisitohtên
It was the children
who shared their stories
and dreams with me
it was they who spoke
of the land, and its gift
and I understood
awâsisak aniki kâ-mâtinamawicik
otâtayôkêwiniwâwa mîna opawâmiwiniwâwa
wiyawâw kâ-pîkiskwâtahkik
askiy, êkwa omîyikosiwin
êkwa ninisitohtên
I did not need to
dance in the river
I only had to appreciate
That it would dance for me
namôya katâc
ta-nîmihitoyân sîpîhk
têpiyâhk ta-nahîyihtamân
ê-nîmihitôstamawit
I did not need to
sing with the birds
I only had to respect
The song they sang
namôya katâc
ta-wîci-nikamômakik piyêsîsak
têpiyâhk ta-kistêyihtamân
nikamowin kâ-nikamocik
I did not need to fear
because the children
would be there
and their stories
would live
forever in me
namôya katâc ta-sêkisiyân
ayisk awâsisak
êkota ta-ayâwak
êkwa otâtayôhkêwiniwâwa
nika-wîcêwikon
kâkikê

 

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Wooden Syllabics for the Classroom

Diane Ellis is a developer of educational materials with many years’ experience working with Oji-Cree communities in Northern Ontario, who is now working with Inuktitut. She recently sent me a sample set of her wooden syllabic cut-outs to see if they would work for Cree as well. They’ve got all the right characters – and if you ask her, she can probably customize a set for teachers from any community. 

To learn more about these wooden syllabic cut-outs and other classroom items, and to contact Diane directly, check her website: https://whitefoxlearning.com/

I’ve just recently seen some plastic characters that some communities are making for themselves with 3d printers (here’s a link: I’m sorry I don’t know more!) but these wooden ones are generous in size, and nice to touch: for some users they might be just perfect! 

 

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Psalm 23 (th-dialect)

A recent request on nêhiyawêwin (Cree) Word of the Day asked for a th-dialect version of the 23rd psalm, so committed heathen Solomon Ratt immediately jumped right to the rescue. Fortunately for us, Dolores Sand had already jumped to our rescue first, working with Jean Okimâsis and others on the latest translation of the Bible into Plains Cree from the Canadian Bible Society (so Sol had a really good example to follow). 

You can download pdf versions of the Books of Psalms, Mark, and Ruth from the Canadian Bible Society – all in Plains Cree – at http://biblesociety.ca/translation/cree-plains. You will even find audio links to hear them all read in y-dialect by Dolores Sand. 

Here is his th-dialect (Woodlands) version, adapted by Solomon Ratt, who also recorded the accompanying audio.  

kâ-tipîthihcikît okanawîthimāthatihkwîw onikamon 23 David

1 kâ-tipîthihcikît iwako nikanawîthimâthatihkwîm; kahkithaw kīkway nika-tîpipathin.

2 nipakitinik kita-âstîsiniyân ita î-timaskâk mîna nipimohtahik ita î-kâmwâtahk nipiy.

3 kâwi nimîthik nisôhkâtisiwin. nikiskinohtahik tânihi kwayask mîskanawa, owîhthowinihk ohci.

4 kiyâm âta pimohtîyâni pasahcâhk ita î-kaski-tipiskâk namôtha nika-kostâcin, athisk kiwîcîwin; kikanawîthimâthatihkwîwâhtik kitohci-kanawîthimin.

5 kikwayâtastamawin wîhkohkîwin ita î-kitâpamicik aniki kâ-pakwâsicik; kitôministikwânînin î-kihci-pamihiyan mîna kitôsâmi-sâkaskinâhtân niminihkwâkan.

6 kikisîwâtisiwin mîna kisâkihiwîwin îkâ wîhkâc kâ-kîsipipathik nika-pimitisahokon isko kâ-pimâtisiyân. ikosi kâkikî nika-wîkin owâskâhikanihk kâ-tipîthihcikît.

 

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Izaiah Swampy-Omeasoo gives Treaty Six Acknowledgement in Cree

Thanks to Izaiah Swampy-Omeasoo for letting us share this Treaty Six territorial acknowledgement in Cree – as it is now used by Edmonton Public Schools’ First Nation, Metis, Inuit Education. Translation from English into Cree (y-dialect) was provided by Mary Cardinal Collins. 

The Cree text reads:

inistawêyihtênaw ôta êhayâyahk nikotwâsik tipahamâtowina askiy tasi, kayâs mâmawâyâwin, êkimâmawinitohk, ita êkipimohtahocik nêiyawak, nahkawiniwak kaskitêwayasit, otipêimisowak, wêcipwayâniwak êkwa asinîwipwâtak.

kinistawêyihtênaw kahkiyaw iyiniwak, otipêyimisowak, êkwa Inuit ôta kâkipêhayâcik ôhi askiya pêcinâway.

The English text reads:

We acknowledge that we are on Treaty 6 territory, a traditional meeting grounds, gathering place and travelling route to the Cree, Saulteaux, Blackfoot, Métis, Dene and Nakota Sioux.

We acknowledge all the many First Nations, Métis and Inuit whose footsteps have marked these lands for centuries. 

If you scroll down, you can also watch Izaiah use the text for the first time ever (and even read along) as he emceed the 11th annual Honouring Celebration for over 500 Edmonton Public FMNI graduates. The Cree Literacy Network congratulates every one of them! 

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Teacher Training: TPR Storytelling, St Paul, Alberta

This looks like a great opportunity for those who can get there! For details, email Dianne.Steinhauer@tcef.ca or call 780.645.5880. Learn more about Tribal Chiefs Education Foundation at http://tcef.ca

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About Handgames

This post was inspired by a FaceBook video of Dene elders hard at play, publicly posted on FaceBook by Patrick Yakinneah, and embedded here with Patrick’s permission. Another piece on Dene handgame was produced by the CBC, and can be viewed at CBC North. These videos are great, but a couple of Cree elders who saw Patrick’s video were quick to point out that handgames didn’t just belong to the Dene people (though they probably encountered less colonial interference further north, permitting people to continue to enjoy them.) 

Edward Gordon Beauchamp commented that he was about 8 years old when he saw this game being played, but he never saw it again. He is close to 86 now. He saw it in Grouard, Alberta.

George Cardinal commented that the game is still played by the northern Cree (speakers of the northern y-dialect, or Bush Cree. Though he’s a youngster, only 65, he says he’s played the game himself.

Youtube also includes videos of annual new year’s handgames at Saddle Lake and in other Cree communities. 

Following here are two Cree handgame stories, collected with thanks to Barry Ahenakew and Roy Thunderchild (whose story was sent via Ramona Washburn). Rendering into SRO thanks to Solomon Ratt. 

Elder Barry Ahenakew gave us the following story in Cree (y-dialect): 

mêtoni kayâs anima ohci mêtawêwin. kî-ây-âcimêwak mâna ê-mâh-mawinêhitocik. pêyak âcimowin nêhiyaw awa pêyak ê-papâmitêhtapit kâ-kî-ohtîtâhk waciston ispimihk ê-astêyik mistikohk, ê-iskwahtawêt êsa mîkwana ê-nitonawât. mêkwâ wacistonihk ê-ayapit kâ-tatakotêhtapiyit âyahciyiniwa. kâ-kêswân êsa awa âyahciyiniw wîsta ê-kî-wî-pê-manahot mîkwana.

ᒣᑐᓂ ᑲᔮᐢ ᐊᓂᒪ ᐅᐦᒋ ᒣᑕᐍᐏᐣ᙮ ᑮ ᐋᕀ ᐋᒋᒣᐘᐠ ᒫᓇ ᐁ ᒫᐦ ᒪᐏᓀᐦᐃᑐᒋᐠ᙮ ᐯᔭᐠ ᐋᒋᒧᐏᐣ ᓀᐦᐃᔭᐤ ᐊᐘ ᐯᔭᐠ ᐁ ᐸᐹᒥᑌᐦᑕᐱᐟ ᑳ ᑮ ᐅᐦᑏᑖᕽ ᐘᒋᐢᑐᐣ ᐃᐢᐱᒥᕽ ᐁ ᐊᐢᑌᔨᐠ ᒥᐢᑎᑯᕽ, ᐁ ᐃᐢᑿᐦᑕᐍᐟ ᐁᓴ ᒦᑿᓇ ᐁ ᓂᑐᓇᐚᐟ᙮ ᒣᒁ ᐘᒋᐢᑐᓂᕽ ᐁ ᐊᔭᐱᐟ ᑳ ᑕᑕᑯᑌᐦᑕᐱᔨᐟ ᐋᔭᐦᒋᔨᓂᐘ᙮ ᑳ ᑫᔃᐣ ᐁᓴ ᐊᐘ ᐋᔭᐦᒋᔨᓂᐤ ᐑᐢᑕ ᐁ ᑮ ᐑ ᐯ ᒪᓇᐦᐅᐟ ᒦᑿᓇ᙮

This game comes from long ago. The told stories of challenging each other. One story is of a Cree who was out riding his horse when he arrived at a nest, the nest was up in a tree. He climbed up as he was looking for feathers. While he was in the nest a stranger (Blackfoot) arrived riding. By coincidence, the stranger was also looking to gather feathers.

pikw âni ati-mêtawêwak ê-misi-kâcikêk. nêhiyaw piyisk mosêskatêhwêw âyaciyiniwa têpakohp kîsikâw ê-mawinêhotocik. nêhiyaw kâwi pê-kîwêw kîwêtinotâhk ê-pêsiwât mîkwana kâ-kî-manâhot miksiw wacistonihk ohci, mîna âyahciyiniw otayawinisiyiwa mîna otêmiyiwa.

ᐱᑯ ᐋᓂ ᐊᑎ ᒣᑕᐍᐘᐠ ᐁᒥᓯ ᑳᒋᑫᐠ᙮  ᓀᐦᐃᔭᐤ ᐱᔨᐢᐠ ᒧᓭᐢᑲᑌᐦᐍᐤ ᐋᔭᒋᔨᓂᐘ ᑌᐸᑯᐦᑊ ᑮᓯᑳᐤ ᐁ ᒪᐏᓀᐦᐅᑐᒋᐠ᙮ ᓀᐦᐃᔭᐤ ᑳᐏ ᐯ ᑮᐍᐤ ᑮᐍᑎᓄᑖᕽ ᐁ ᐯᓯᐚᐟ ᒦᑿᓇ ᑳ ᑮ ᒪᓈᐦᐅᐟ ᒥᐠᓯᐤ ᐘᒋᐢᑐᓂᕽ ᐅᐦᒋ, ᒦᓇ ᐋᔭᐦᒋᔨᓂᐤ ᐅᑕᔭᐏᓂᓯᔨᐘ ᒦᓇ ᐅᑌᒥᔨᐘ᙮

Anyway they begin to play, they played handgames. On the seventh day the Cree had stripped the stranger of his clothes. The Cree came back northward bringing with him the feathers that he had gathered from the Eagle’s nest, he also brought with him the stranger’s belongings, his clothes, and his horse.

âha, kêhtê-ayak otâcimowiniwâ ôma ohci ê-misi-kâcikêhk. namôya nikî-âtotên ita kâ-wîtaskîhocik ê-âpacihtâcik ocihciwâwa ê-ayitinikêcik mîna kâ-ati-mawinêhitocik mahti awîna ka-tipêyihmât mîkwana, ê-astwâkêcik otâpacihcikaniwâwa, onîmâskwâniwâwa, otayawinisiwâwa, êkwa otêmiwâwa.

ᐋᐦᐊ, ᑫᐦᑌ ᐊᔭᐠ ᐅᑖᒋᒧᐏᓂᐚ ᐆᒪ ᐅᐦᒋ ᐁ ᒥᓯ ᑳᒋᑫᕽ᙮ ᓇᒨᔭ ᓂᑮ ᐋᑐᑌᐣ ᐃᑕ ᑳ ᐑᑕᐢᑮᐦᐅᒋᐠ ᐁᐋᐸᒋᐦᑖᒋᐠ ᐅᒋᐦᒋᐚᐘ ᐁ ᐊᔨᑎᓂᑫᒋᐠ ᒦᓇ ᑳ ᐊᑎ ᒪᐏᓀᐦᐃᑐᒋᐠ ᒪᐦᑎ ᐊᐑᓇ ᑲ ᑎᐯᔨᐦᒫᐟ ᒦᑿᓇ, ᐁᐊᐢᑤᑫᒋᐠ ᐅᑖᐸᒋᐦᒋᑲᓂᐚᐘ, ᐅᓃᒫᐢᒁᓂᐚᐘ, ᐅᑕᔭᐏᓂᓯᐚᐘ, ᐁᑿ ᐅᑌᒥᐚᐘ᙮

Yes, this is the Elders story about the handgames. I did not tell of how they made peace using sign language and also about their challenge on who owns the feathers, and of their wager of their belongings, their weapons, their clothes, and their horses.

Ramona Washburn provided the following text by Roy Thunderchild (with translation into Cree by Solomon Ratt). 

êwako ôma âcimowin ka-âtotahk tânisi kâ-pê-isi-otinahkik pisikamikêwin nêhiyawak. pêyakwâw êsa ôki nêhiyawak kî-nitawi-nataminahowak paskwâwi-mostosa nêtê ayahciyinînâhk. kî-wêskawâhikwêhikwak ayahciyiniwa. aniki ayahciyiniwak kêkâc kahkiyaw kî-mêscihêwak êwakoni nêhiyawa, pêyak piko nêhiyaw kî-paspîw mâka mistahi kî-kakwâtaki-wîsakahwâw, kêkâc ê-kî-nipahiht. kî-paspîhêwak ka-kitahamâkêcik êkâ kotaka ka-pê-nataminahoyit otaskîwâhk.

ᐁᐘᑯ ᐆᒪ ᐋᒋᒧᐏᐣ ᑲ ᐋᑐᑕᕽ ᑖᓂᓯ ᑳ ᐯ ᐃᓯ ᐅᑎᓇᐦᑭᐠ ᐱᓯᑲᒥᑫᐏᐣ ᓀᐦᐃᔭᐘᐠ᙮ ᐯᔭᒁᐤ ᐁᓴ ᐆᑭ ᓀᐦᐃᔭᐘᐠ ᑮ ᓂᑕᐏ ᓇᑕᒥᓇᐦᐅᐘᐠ ᐸᐢᒁᐏ ᒧᐢᑐᓴ ᓀᑌ ᐊᔭᐦᒋᔨᓃᓈᕽ᙮ ᑮ ᐍᐢᑲᐚᐦᐃᑵᐦᐃᑿᐠ ᐊᔭᐦᒋᔨᓂᐘ᙮ ᐊᓂᑭ ᐊᔭᐦᒋᔨᓂᐘᐠ ᑫᑳᐨ ᑲᐦᑭᔭᐤ ᑮ ᒣᐢᒋᐦᐁᐘᐠ ᐁᐘᑯᓂ ᓀᐦᐃᔭᐘ, ᐯᔭᐠ ᐱᑯ ᓀᐦᐃᔭᐤ ᑮ ᐸᐢᐲᐤ ᒫᑲ ᒥᐢᑕᐦᐃ ᑮ ᑲᒁᑕᑭ ᐑᓴᑲᐦᐚᐤ, ᑫᑳᐨ ᐁ ᑮ ᓂᐸᐦᐃᐦᐟ᙮ ᑮ ᐸᐢᐲᐦᐁᐘᐠ ᑲ ᑭᑕᐦᐊᒫᑫᒋᐠ ᐁᑳ ᑯᑕᑲ ᑲ ᐯ ᓇᑕᒥᓇᐦᐅᔨᐟ ᐅᑕᐢᑮᐚᕽ᙮

So there was a group of Cree men who went down to Blackfoot territory to hunt buffalo. They got ambushed by a group of Blackfoot men. The Blackfoot men killed them all except for one Cree man but they left him badly injured, almost dead. They left him alive to warn others about going into their territory.

êwako awa nêhiyaw kî-pah-pimisin sisonê sîpîsisihk ita ê-wâsakâm-iyayâki mistikwa mistikwa êkwa ispatinaw. êkota pah-pimisin ê-wawânêyihtahk tânisi ôma ka-itôtahk mîna ê-kakwâtaki-wîsakahpinêt kâ-itêyihtahk kîkway ê-pisiskâpahtahk sisonê sîpîsisihk. mêtoni êsa kêkâc ê-tikinêpayit, pasakwâpiw êkwa ispîhk kâ-tohkâpit wâpamêw mêmêkwêsiwa. kihtwâm pasakwâpiw êkwa ispîhk kihtwâm kâ-tohkâpit wâpamêw ôhi mêmêkwêsiwa êsa ê-kî-wâsâskawêwikot. êkota ohci ohpinikow. êkwa tikinêpayiw.

ᐁᐘᑯ ᐊᐘ ᓀᐦᐃᔭᐤ ᑮ ᐸᐦ ᐱᒥᓯᐣ ᓯᓱᓀ ᓰᐲᓯᓯᕽ ᐃᑕ ᐁ ᐚᓴᑳᒼ ᐃᔭᔮᑭ ᒥᐢᑎᑿ ᒥᐢᑎᑿ ᐁᑿ ᐃᐢᐸᑎᓇᐤ᙮ ᐁᑯᑕ ᐸᐦ ᐱᒥᓯᐣ ᐁ ᐘᐚᓀᔨᐦᑕᕽ ᑖᓂᓯ ᐆᒪ ᑲ ᐃᑑᑕᕽ ᒦᓇ ᐁ ᑲᒁᑕᑭ ᐑᓴᑲᐦᐱᓀᐟ ᑳ ᐃᑌᔨᐦᑕᕽ ᑮᑿᕀ ᐁ ᐱᓯᐢᑳᐸᐦᑕᕽ ᓯᓱᓀ ᓰᐲᓯᓯᕽ᙮ ᒣᑐᓂ ᐁᓴ ᑫᑳᐨ ᐁ ᑎᑭᓀᐸᔨᐟ, ᐸᓴᒁᐱᐤ ᐁᑿ ᐃᐢᐲᕽ ᑳ ᑐᐦᑳᐱᐟ ᐚᐸᒣᐤ ᒣᒣᑵᓯᐘ᙮ ᑭᐦᑤᒼ ᐸᓴᒁᐱᐤ ᐁᑿ ᐃᐢᐲᕽ ᑭᐦᑤᒼ ᑳ ᑐᐦᑳᐱᐟ ᐚᐸᒣᐤ ᐆᐦᐃ ᒣᒣᑵᓯᐘ ᐁᓴ ᐁ ᑮ ᐚᓵᐢᑲᐍᐏᑯᐟ᙮ ᐁᑯᑕ ᐅᐦᒋ ᐅᐦᐱᓂᑯᐤ᙮ ᐁᑿ ᑎᑭᓀᐸᔨᐤ᙮

Well this Cree man was lying by a creek bed with some trees hills around. He was laying there wondering what he was going to do and in so much pain he thought he saw something by the creek bed. He was losing consciousness. He closed his eyes and when he opened them he saw little men. He closed his eyes again and when he opened them he could see that little men were surrounding him. They then went to pick him up. He then lost consciousness.

kî-koskopayiw tâpiskôc wâtihk ê-ayât. pêhtam kitohcikêwin mâka namôya kî-waspâsow kinwêsk, kâwi-tikinêpayiw, êkosi ispayihikow nîso kîsikâw, ê-tah-tikinêpayitm êkwa ê-pah-pêhtahk kitohcikêwin tahtwâw kâ-koskopayit. kapê êsa mêmêkwêsiwa nâkatêyimikow. pîyisk nisto kîsikâw ê-ispayiyik kaskihtâw kita-waspâwêt nawac kinwêsîs. kaskihtâw êkwa ta-simatapit êkwa wâpahtam kîkway kâ-kî-pêhtahk. kî-wâpamêw ôhi mêmêkwêsiwa ê-mêtawêyit pêyak mêtawêwin êkwa kanawâpamêw ê-kiskinawâpamât tânisi kâ-isi-mêtawêyit. êwakonik ôki mêmêkwêsiwak mêtawêwak ôma mêtawêwin, nêwo kîsikâw kapê ê-pimi-mêtawêcik êkosi ta-wîcihâcik ôhi nêhiyawa ta-nanâtawêhoyit.

ᑮ ᑯᐢᑯᐸᔨᐤ ᑖᐱᐢᑰᐨ ᐚᑎᕽ ᐁ ᐊᔮᐟ᙮ ᐯᐦᑕᒼ ᑭᑐᐦᒋᑫᐏᐣ ᒫᑲ ᓇᒨᔭ ᑮ ᐘᐢᐹᓱᐤ ᑭᓊᐢᐠ, ᑳᐏ ᑎᑭᓀᐸᔨᐤ, ᐁᑯᓯ ᐃᐢᐸᔨᐦᐃᑯᐤ ᓃᓱ ᑮᓯᑳᐤ, ᐁ ᑕᐦ ᑎᑭᓀᐸᔨᐟᒼ ᐁᑿ ᐁ ᐸᐦ ᐯᐦᑕᕽ ᑭᑐᐦᒋᑫᐏᐣ ᑕᐦᑤᐤ ᑳ ᑯᐢᑯᐸᔨᐟ᙮ ᑲᐯ ᐁᓴ ᒣᒣᑵᓯᐘ ᓈᑲᑌᔨᒥᑯᐤ᙮ ᐲᔨᐢᐠ ᓂᐢᑐ ᑮᓯᑳᐤ ᐁ ᐃᐢᐸᔨᔨᐠ ᑲᐢᑭᐦᑖᐤ ᑭᑕ ᐘᐢᐹᐍᐟ ᓇᐘᐨ ᑭᓊᓰᐢ᙮ ᑲᐢᑭᐦᑖᐤ ᐁᑿ ᑕ ᓯᒪᑕᐱᐟ ᐁᑿ ᐚᐸᐦᑕᒼ ᑮᑿᕀ ᑳ ᑮ ᐯᐦᑕᕽ᙮ ᑮ ᐚᐸᒣᐤ ᐆᐦᐃ ᒣᒣᑵᓯᐘ ᐁ ᒣᑕᐍᔨᐟ ᐯᔭᐠ ᒣᑕᐍᐏᐣ ᐁᑿ ᑲᓇᐚᐸᒣᐤ ᐁ ᑭᐢᑭᓇᐚᐸᒫᐟ ᑖᓂᓯ ᑳ ᐃᓯ ᒣᑕᐍᔨᐟ᙮ ᐁᐘᑯᓂᐠ ᐆᑭ ᒣᒣᑵᓯᐘᐠ ᒣᑕᐍᐘᐠ ᐆᒪ ᒣᑕᐍᐏᐣ, ᓀᐓ ᑮᓯᑳᐤ ᑲᐯ ᐁ ᐱᒥ ᒣᑕᐍᒋᐠ ᐁᑯᓯ ᑕ ᐑᒋᐦᐋᒋᐠ ᐆᐦᐃ ᓀᐦᐃᔭᐘ ᑕ ᓇᓈᑕᐍᐦᐅᔨᐟ᙮

He woke up in a cave like place. He could hear music but he could not stay awake long and he went back into unconsciousness. He did this for 2 days, drifting in and out of consciousness and still hearing music each time he was awake. Meanwhile the little people took care of him. Finally on the third day he was able to stay awake a little longer. He could now sit up and see what he was hearing. He could see the little people playing some kind of game and he watched until he learned what they were doing. These little people played this game for 4 days straight in order to help this Cree man to heal.

Handgames vocabulary

  • cikahkwêwin (stick game)
  • macânês (game piece which is not worth the play)
  • mêtawêwin (game, contest, sport; dialogue)
  • kâcikan (bead used in hide and guess game)nêhiyawêwin : itwêwina / Cree : Words
  • kâtikan (bead used in hide and guess game)
  • cikahkwân (gambling toy shaped like a knife-blade; stick in woman’s stick game)
  • pakêsêwin, pakîsîwin, from pakêsêw (gamble with dice (Indian game))
  • ê-kâcikêhk, from kâcikâtêw (be hidden)
  • miscikosa sticks
  • oskana bones
  • ahkiskamikêw  ‘kick stick’, from tahkiskam (Verb, VTI) s/he kicks s.t.
  • wâpanacâhkwêw (be out all night; play games till early morning)

Finally, here’s a  link from SICC that describes the game as anthropologist David Mandelbaum saw it in 1934. 
http://www.sicc.sk.ca/archive/heritage/ethnography/cree/recreation/handgame.html

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Wilfred Buck: Tipiskâwi kîsik: Night Sky Stories

Congratulations to Wilfred Buck and to MFNERC on the publication of his new collection of Night Sky Stories. I tried to pick up a copy at the recent Lighting the Fire Conference in Winnipeg, but all that was left by the time I got there was a sign that said, “Sold Out!” 

The book launch is scheduled for McNally Robinson in Winnipeg on Wednesday, 20 June 2018 at 7:00 pm. I hope they went with a much bigger second print run – this looks like a potential best-seller!

Here’s what MFNERC has to say about it:
Wilfred Buck to launch Tipiskawi Kisik: Night Sky Star Stories (Manitoba First Nations Education Resource Centre) featuring special guest Rosanna Deerchild.

This event is free and open to the public.

Like the night sky above, Tipiskawi Kisik holds a myriad of tales rooted in an Ininew (Cree) perspective. An exploration of stars and constellations—and their associated mythologies—will greet you with age-old knowledge held by Indigenous people prior to European contact. Through Wilfred Buck’s creative, spiritual, and intelligent understanding of the stars, it will be easy to imagine yourself flying inside the Milky Way with Niska (the Goose) or chasing Mista Muskwa (the Great Bear), just like Tepakoop Pinesisuk (the Seven Birds). Above all, these stories can be passed on to the next generation, so they will know of the rich history, science practices, and culture of the Ininew people.

Wilfred Buck is from the Opaskwayak Cree Nation of northern Manitoba and currently works for the Manitoba First Nations Education Resource Centre as a science facilitator. He has over 15 years of experience as an educator and expands on MFNERC’s vision to bring a First Nations perspective to the sciences by doing what he is most passionate about—looking up at and thinking through the stars. Through his research, which centres on Ininew star stories, Buck has found a host of information to interpret, analyze, and identify. What do these Ininew stories say about the stars? This is a question that drives and informs his star journey.

https://www.mcnallyrobinson.com/event-16632/Wilfred-Buck—-Book-Launch

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