Translating English into Cree: Not Just Lip Service

It was a real honour to make a joint presentation at the 2018 Editors Canada annual conference in Saskatoon on 26 May 2018, along with the infamous Solomon Ratt. Here (at last) are our PowerPoint slides.

Some links from the slides:

The dialect map:

Canada Census 2011 data:

Neon Syllabics by Joi Arcand:

APTN Louis Says Full Episodes (including Cree-only):

Say It First Indigenous Language Revitalization:

Rosanna Deerchild, “Calling Down the Sky” read in Cree by Solomon Ratt:

United Nations Declaration on the Rights of Indigenous Peoples

Artist Dawn Marie Marchand:

About the conference itself:





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#CreeSimonSays: ohtâwimâwi-kîsikanisik: (Don’t try this at home!)

Seriously: Laugh hard, but don’t try this at home! Maybe even if you do have real Cree gas from Creeway in Saskatoon! Look below the video for vocabulary in SRO. And remember:

  • êkâwiya kocihtâ ôma kîkihk – ᐁᑳᐏᔭ ᑯᒋᐦᑖ ᐆᒪ ᑮᑭᕽ  (Don’t try this at home! y-dialect)
  • êkâwîtha kocihtâ ôma kîkihk ᐁᑳᐑᖬ ᑯᒋᐦᑖ ᐆᒪ ᑮᑭᕽ  (Don’t try this at home! th-dialect)

Cree Father’s Day vocabulary from the online dictionary
nêhiyawêwin : itwêwina / Cree : Words

    • ohtâwîmâw (father)
    • nôhtâwiy (my father ;; [Christian:] Heavenly Father)
    • nôhtâwîpan (my deceased father, my late father)
    • nipâpâ (my dad, my father)
    • ohtâwîmêw (regard s.o. as his/her own father)
    • ohtâwîw (have (s.o. as) a father)
    • opâpâw (have (s.o. as) a father)
    • opâpâwiw (have (s.o. as) a father)
    • nôhcâwîs (my parallel uncle; my father’s brother, my mother’s sister’s husband; my stepfather; my godfather; my dear father)
    • wanakwâw (have sleeves)
    • iskopicikan (leftover piece of cloth)
    • iskosâwâcikan (clipping, scrap cloth)
    • manitowêkinos (small piece of cloth, scrap)
    • iskotêw (fire)
    • âstawêyâpocikan (fire extinguisher)
    • âstawêyâpowacikan (fire extinguisher)
    • kwâhkotêw (catch fire, burn, blaze, be in flames)
    • saskahamawêw (set fire to (it/him) for s.o.; light (it/him) for s.o.)
    • kwâhkotênikêw (start a fire, set things aflame)
    • âstawêhamawêw (put the fire out for s.o.)
    • âstawêhikêw (extinguish the fire; fight fire)
    • nîmiskotênêw (hold s.o. aloft over the fire)
    • apwêw (make a roast, roast over a fire (on a spit))
    • câhkâskitêw (burn completely; be a flaming fire, shooting upward)
    • pahkitêwâpoy (gasoline)
    • nâpihkwânis (motor boat)
    • mistikôsi (boat, wooden boat)
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Everything about our culture is in our language: Opaskwayak Education Authority

This short video profile outlines the challenges and successes of Opaskwayak Education Authority’s nēnowē program, a Cree immersion program at Joe A. Ross School at Opaskwayak Cree Nation, Treaty 5 Territory. The video was produced by Blanche Cowley-Head and Dean Head of CHG Productions in 2017 on behalf of OEA.

Thanks to Blanche Cowley-Head for arranging permission to present this beautiful video here along with a transcript of the (n-dialect) Cree in both SRO and syllabics (for those learning to read that way). It’s exciting to share community successes!

Click here to watch the Youtube video:

English parts of this transcription were auto-generated by YouTube. Solomon Ratt of First Nations University provided the Cree text in SRO. The syllabics were created from Sol’s SRO using a computer tool. (Arden Ogg is responsible for any errors introduced (of course), and will be grateful for help to correct them!)

Sylvia Lathlin-Scott:

aspin kâ-mâcipanik kapê sîpîy niwîcihikonân. kimâmânaw askiy êwako kâ-wîcihikoyâk –ôma nêhinawêwin aspin kâ-mâcipanik êkwâni kapê ê-ininimiyâk ninêhinowânân êwako mâna – kâ-âpacîtâyâk anima ininimiwin.

ᐊᐢᐱᐣ  ᑳᒫᒋᐸᓂᐠ  ᑲᐯ ᓰᐲᐩ  ᓂᐑᒋᐦᐃᑯᓈᐣ᙮  ᑭᒫᒫᓇᐤ  ᐊᐢᑭᐩ  ᐁᐘᑯ  ᑳᐑᒋᐦᐃᑯᔮᐠ᙮  ᐆᒪ ᓀᐦᐃᓇᐍᐏᐣ  ᐊᐢᐱᐣ  ᑳᒫᐃᐸᓂᐠ  ᐁᒁᓂ  ᑲᐯ  ᐁᓂᓂᒥᔮᐠ  ᓂᓀᐦᐃᓄᐚᓈᐣ  ᐁᐘᑯ  ᒫᓇ᙮  ᑳᐸᒌᑖᔮᐠ ᐊᓂᒪ ᐃᓂᓂᒥᐏᐣ᙮

Captions (translation of Cree):

Since the beginning, this river has always been with us. This land is our mother. Our Cree language helps us. Since the beginning we have been Cree people. We spoke Cree. We were given the Cree language to speak.

Bev Fontaine, Opaskwayak Educational Authority, Inc. Director of Education:

Our Cree immersion program started or ten, eleven years ago and we started first by meeting with the elders and getting their feedback on what their thoughts were in terms of our language, and where our language was that in the community.

Elder Matilda Lathlin:

namôna mîcîtwâw nitô-pîtawâw awinak kitâkanâsîmot. êkota anima ispîk kâ-kî-ati-mâcipanik nînanân oti kâ-ispihtisiyâk. ispîk kâ-kî-mâci-iskôlowiyâk ik-ê- nikotwâsik ê-itahtwâskîwiniyâk. êkota mâna kâ-kî-pihtokahikawiyâk kiskinwahamâtowikamikôk êkota anima kâ-kî-ati-mâcipanik kâ-ati-kiskînîtamâk âkanâsîmowin

ᓇᒨᓇ ᒦᒌᑤᐤ ᓂᑑᐲᑕᐚᐤ ᐊᐏᓇᐠ ᑭᑖᑲᓈᓰᒧᐟ᙮  ᐁᑯᑕ ᐊᓂᒪ ᐃᐢᐲᕽ ᑳᑳᑎᒫᒋᐸᓂᐠ ᓃᓇᓈᐣ ᐅᑎ ᑳᐃᐢᐱᐦᑎᓯᔮᐠ᙮  ᐃᐢᐲᕽ ᑳᑮᒫᒌᐢᑰᓬᐅᐏᔮᐠᕽ ᓂᑯᑤᓯᐠ ᐁᑕᐦᑤᐢᑮᐏᓂᔮᐠ᙮ ᐁᑯᑕ ᒫᓇ ᑳᑮᐱᐦᑐᑲᐦᐃᑲᐏᔮᐠ ᑭᐢᑭᓌᐦᐊᒫᑐᐏᑲᒥᑰᐠ ᐁᑯᑕ ᐊᓂᒪ ᑳᑳᑎᒫᒋᐸᓂᐠ ᑳᑎᑭᐢᑮᓃᑕᒫᐠ ᐋᑲᓈᓰᒧᐏᐣ᙮

Caption: It was not often that I heard anyone speaking English in the community. That is when it started… For us, anyway… When we were up to the age of starting to go to school. I was six years old when I was entered into school. It was from then that it started. When we began knowing English.


In 1992, most of the older age group (50+) of OCN reported being Cree speakers. The younger groups (-20) reported being English speakers. By 2013, only 24% of the 35-49 age group were Cree speakers, compared to 81% in 1992. Only 8% of the 20-34 age group were Cree speakers, compared to 35% in 1992. (Opaskwayak Education Authority Inc. 1992 and 2013 Language Use Surveys)

Bev Fontaine:

If we were to lose our Cree language, if our older ones didn’t use the language anymore and we couldn’t get our young people to start learning the language then we’re not Cree people anymore. We’re just Canadians with the English language. We can’t call ourselves Cree people.

Kids singing Brian MacDonald’s counting song:

pêyak, nîso, nisto, nêwo…

ᐯᔭᐠ, ᓃᓱ, ᓂᐢᑐ, ᓀᐓ

Kids singing at the drum.

Tucker Fiddler, 15 years old (2017):

My name’s Tucker Fiddler. My parents’ name is Matt Fiddler and Ron Fiddler. I didn’t speak any Cree before I started the Cree classes, and now I know lots of words. Can understand a little bits of words when people talk to you I can understand what they’re talking about.

Gordon Lathlin, 15 years old (2017):

I was in the Cree program for five years (starting from Nursery to Grade 3). I wish I could go back to, and continue from grade 3 and up. It was fun I miss the teachers singing in Cree – Happy Birthday to all my friends when everybody found out it was their birthday. And yeah, it was a fun experience and wish it was in high school going up. But now we just have Cree classes.

Lisa Lathlin, parent champion; Jerri Rae, Cree immersion student:

Thinking about my kohkom it was very important to me to keep that language alive so that’s why I entered, I put my youngest daughter into Cree Immersion.

Bev Fontaine:

We had a great response. We had thought that we would receive about one classroom full of students. When we had registration take place we had three classrooms of students.

Students, together:



Madison Cook begins to recite the Lord’s Prayer:

nôhtâwînân, kihci-kîsikohk ê-ayâyan…

ᓅᐦᑖᐑᓈᐣ,  ᑭᐦᒋᑮᓯᑯᕽ ᐁᔮᔭᐣ

Bev Fontaine:

So recently we interviewed one of our community members and in the interview he shared with us how his daughter was experiencing the immersion program.

David Cook:

She saw my friend and she recognized him right away, and they brought him in a hospital bed. So what they did later on was she said I want to say a prayer for him.

Madinson concludes her prayer:

… mâka mîna anohc. amen.

   ᒫᑲ ᒦᓇ ᐊᓄᐦᐨ᙮ ᐊᒣᐣ

David and Melissa Cook: Parent Champions:

The Cree language is important to learn because it gives us a sense of belonging and keeps us in touch with our culture. It brings us together, brings the community, brings people together, it brings children, elders, everybody, all our people together.

Bev Fontaine:

We have had a whole cohort of students go through the program from kindergarten to grade six, and this fall we will start with a whole new cohort of students.

Conrad Merasty:

All our culture, everything about our culture is in our language. If we lose the language we lose our culture. tâ-wâniskâyak (ᑖᐚᓂᐢᑳᔭᐠ): you know, tâ-pimohtêyak (ᑖᐱᒧᐦᑌᔭᐠ). To walk, to wake up. All those things are in our language. They teach us why we need to do those things.

Sylvia Lathlin-Scott (no translation/captions provided on video):

oskâtisak kâ-wî-nôtî-nîhinowêcik, niyanân ôma ininiwak kapê kâkikê ta-ihkin. ispîhk ôma kâ-mâcipanik sîpî êkwâni kapê ê-wîcihikoyâk ôma nêhinawêwin êwako mistahi niwîcihikonân ta-kaskîtâyâk ôma êkâ ta-wanîtâyâk ta-ayamîyâk.

ᐅᐢᑳᑎᓴᐠ ᑳᐑᓅᑏᓃᐦᐃᓄᐠ, ᓂᔭᓈᐣ ᐆᒪ ᐃᓂᓂᐘᐠ ᑲᐯ ᑳᑭᑫ ᑖᐦᑭᐣ᙮  ᐃᐢᐲᕽ ᐆᒪ ᑳᒫᒋᐸᓂᐠ ᐑᐲ ᐁᒁᓂ ᑲᐯ ᐁᐑᒋᐦᐃᑯᔮᐠ ᐆᒪ ᓀᐦᐃᓇᐍᐏᐣ ᐁᐘᐅ ᒥᐢᑕᐦᐃ ᓂᐑᒋᐦᐃᑯᓈᐣ ᑕᑲᐢᑮᑖᔮᐠ ᐆᒪ ᐁᑳ ᑕᐘᓃᑖᔮᐠ ᑖᔭᒦᔮᐠ᙮

Sylvia Lathlin-Scott, translation:

Young people who want to speak Cree: we will always be those people, forever. Ever since the river began, it has always helped us, this Cree (language) that has helped us so much – to succeed in this, so we don’t lose this ability to speak it.

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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.


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:

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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
wâsakâm sîpîhk ê-kanawâpahtamân
nipiy ikwa asiniyak
ê-mamâhtâwi-nîmihitocik, mamâhtâwisimowin
tâpiskôc kayâs ohci ê-pê-isi-nîmihitohk
mâka namôya wîhkâc
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
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
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


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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:

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 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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