View Details

Congratulations to Wayne Jackson and to his SILR colleagues on the May 1, 2024 release of two new albums. mâka mîna kimamihcihinân! In Wayne’s own words:The day has finally arrived! You can now download your copy of the lastest W.T. albums.Album Covers * Find all the music on Spotify and Apple Music/iTunes. * Find both albums at wtgoodspirit.com + nôcikiwikamikosihk (Where the Elders Dwelt) + W.T. and awâsisak (W.T. and Kids) * Find lyrics and translations for those who don’t speak nêhiyawêwin or are just still learning.

While we send our best wishes to Wayne and can’t wait to listen, Wayne sends his thanks:

• To all the musicians and singers who helped create the albums & to Brian Burshtinski, Rob Kaup & Kurt West for producing, recording, mixing and mastering and all their efforts to make the music sound great! ay-hay mistahi!
• To SILR and Pamela McCoy Jones for financially backing, without which we could not have done it.
• And to the children who attended NCI immersion classes who made the kids album sound like a kids album. Part of the proceeds will go towards the Nêhiyawê Cultural Institute for immersion efforts, so be sure to listen generously!

View Details

In honour of UNESCO’s World Book Day, Solomon Ratt offers this video of his own Cree translation of Philipp Winterberg’s Am I Small? “A world children’s book for every country on the planet.”

Winterberg’s website offers a list of over 200 languages that already have their own editions. The book is now also available in thousands of language combinations, such as Arabic-Tagalog or Portuguese-Tigrinya.

On Amazon, you will find over 200 editions, in over 200 different languages, but here’s a link to the one in Cree, to help speed up the hunt!)

Winterberg expresses a wish that the book will eventually be offered in over 500 languages. I hope that message gets through to the Dené-Sułine Early Childhood Educators I spoke with this week. Here’s a book ready and waiting for your help to prepare a new translation, and it’s perfect for talking to very little kids about big and small!

View Details

Your browser does not support the audio element. askîwi-kîsikâw / ᐊᐢᑮᐏ ᑮᓯᑲᐤ / Earth Day(Photo credit: Solomon Ratt; Audio: Arden Ogg)

View Details

Congratulations to Pat Deiter, A.J. Felix, and Elmer Ballantyne whose three related books for teaching Cree to kids, are now available locally: At the Ochapowace gas station outside Regina, * Directly from any of the three authors (ask them when you see them!) * OR: Order by email directly from Pat: at pdeiter@sasktel.net.* The three books follow the themes of the Saskatchewan Curriculum Guide for Kindergarten to Grade 12 on Aboriginal Languages, with content that focuses on terms familiar to the First Nations Cree people of Saskatchewan. They can also be ordered direct from the publisher, whose complete descriptions and ordering instructions can be found via the links below:The three links below connect to the publisher’s full descriptions:AWĀSI-NĒHIYAWĒWIN MASINAHIKANIS AYISĪYINIWAK—A LITTLE PLAINS CREE COLOURING BOOK: PLAINS CREE PEOPLE

NĒHIYAWĒWIN AWĀSI-MASINAHIKANIS—A LITTLE PLAINS CREE BOOK FOR CHILDREN (TEACHING GUIDE): TEACHING GUIDE

NĒHIYAWĒWIN AWĀSI-MASINAHIKANIS—A LITTLE PLAINS CREE BOOK FOR CHILDREN: A REFERENCE FOR TEACHING THE PLAINS CREE LANGUAGE

View Details

It’s a privilege to record here some of the background material prepared for YWCA’s Lifetime Achievement award presented to Jean Okimâsis this week. Frankly, some of us will continue to celebrate this well deserved recognition for quite a while!

Thanks to YWCA Regina’s Melissa Coomber-Bendtsen who shared the tribute video organized by Adrienne Soroka. One of Jean’s former students prepared the Cree edition of Jean’s bio (written first in English by Arok Wolvengrey), and has now provided us with accompanying audio (all presented below) so we can listen, learn, and read along with a rather rare example of the Cree language used in a more formal contemporary context.

Your browser does not support the audio element. Jean Okimāsis B.A., LL.D. (kihci-kiskinwahamātowikamik, oskana kā-asastēki)

Jean Okimāsis B.A., LL.D. (University of Regina)

Jean Lillian Littlechief kī-isiyihkātāw ispīhk kā-kī-nihtāwikihikot onīkihikwa Dawson ēkwa Lillian (née Still), mōswacīhk ohci, sāwi-wāpanohk kisiskāciwanihk. ēkota ē-kī-wīkiyit omosōmipana ‘okimāsis’ kā-kī-itimiht, ēkota ohci kī-nēhiyawastāw otaspiyihkāsowin ka-kistēyimāt. Jean kī-māci-kiskinwahamākosiw mōswacīhk kiskinwahamātowikamikohk ēkwa kī-kīsi-kiskinwahamākosiw Lebret ayamihāwi-kiskinwahamātowikamikohk.

Jean Okimāsis was born Jean Lillian Littlechief to parents Dawson and Lillian (née Still) of White Bear First Nation in southeastern Saskatchewan. She translated her family’s name back to okimāsis to honour her grandfather, who also lived there. Jean received her elementary education on White Bear Reserve before completing high school at the Lebret Residential School.

Your browser does not support the audio element. mēkwāc ē-kihci-kiskinwahamākosit Psychology nētē University of Regina, kīhtwām kī-ati-mamihcihikow opīkiskwēwin, nēhiyawēwin, ēkwa kī-ati-wīci-atoskēmēw Dr. Ahab Spenca 1982 askīwin kā-kī-ispayik, ta-ohpikihtāhk iyiniw pīkiskwēwin kiskinwahamākēwin anita Saskatchewan Indian Federated College (anohc First Nations University of Canada). wiya nistam kī-nīkānapīstam ēwako kiskinwahamākēwin. wīpac kī-masinaham omasinahikana nēhiyawēwin, paskwāwi-pīkiskwēwin, piyisk okiskinwahamākēma Solomon Ratt kī-takonamiyiwa kiskinwahamākēw-atoskēwina ēkota masinahikanihk. 2018 askīwin kā-kī-ispayik, mētoni kēkāc nistomitanaw niyānanosāp askīwina ohci ē-pimi-āh-astāhk, otatoskēwin kī-astēyiw misiwēskamikwēyāpīhk, ē-mosci-mēkihk, ta-ayamihcikēhk ēkwa ta-nitohtamihk.

While pursuing a Psychology degree at the University of Regina, she rediscovered a pride in her first language, Cree, and joined the late Dr. Ahab Spence in 1982 to build the fledgling Languages program at the Saskatchewan Indian Federated College (now First Nations University of Canada). She served as its first department head. She soon published Cree, Language of the Plains, which was improved in succeeding editions through collaboration with her student Solomon Ratt. In 2018, after almost 35 years of consistent use in various editions, the entire set of books, with rerecorded audio, was made available online for free download.

Your browser does not support the audio element. ispīhk kā-kī-atoskēt SIFC Jean wiya nistam kā-kī-nīkānapīstahk iyiniw pīkiskwēwin kiskinwahamākēwin (1985-1988) ēkwa mīna kīhtwām pēyakwāw, piyisk kā-kī-pōni-atoskēt 2002 askīwin kā-kī-ispayik. mēkwāc ē-ay-atoskēt ēkota kī-wīcihtāsow ta-ohpihtāhk iyiniw pīkiskwēwin kihci-kiskinwahamākēwin BA ohci (nēhiyawēwin mīna nahkawēwin) nistam kānatāhk ēwako kihci-kiskinwahamākēwin ka-kaskihtamāsohk. mihcēt oski-kiskinwahamākosiwina kī-ohpikihtāwak ēkospīhk mīna ē-wāh-osīhtācik iyiniw pīkiskwēwin-masinahikana ēkwa kotaka iyiniw-pīkiskwēwin āpacihcikana kita-takonamihk iyiniw-kiskinwahamākosiwina.

At SIFC, Jean was a driving force behind the establishment of the Department of Indian Languages, Literatures, and Linguistics, for which she served as the first department head (1985- 1988) and for a second term before her retirement from teaching in 2002. As part of this, she spearheaded the creation of the first and only full degree programs in First Nations languages (Cree and Ojibwe) offered in Canada. This involved developing many new Cree courses and producing materials for already established courses.

Your browser does not support the audio element. kotaka kaskihtamāsowina mīna ōhi: nīswāyihk kī-osīhtāw iyiniw pīkiskwēwina kiskinwahamākosiwina (Saskatchewan Learning ēkwa the Western Canadian Protocol), āhkami- wāh-wīcihiwēw Saskatchewan Cree Language Retention Committee, mīna mihcētwāw sāh-sīhkiskam nēhiyaw ayamihcikēwin, ē-kāh-kiskinwahamākēt, ē-wāh-wiyascikēt, mīna ē-āh-itwēstamākēt, ē-nēhiyawascikēt. atoskātam mīna Algonquian Linguistic Atlas mīna nanātohk nitawi-kiskēyihtamowina 21st Century Tools for Indigenous Languages ohci. Jean mīna kī-nēhiyawascikēw pīkiskwēwācikan nēhiyaw-wiyasiwēwinihk kīwētinohk Saskatchewan ohci ēkwa mīna āhkami-āh-itwēstamawēw kēhtē-aya onēhiyawēwi-pīkiskwēwina. māmawi nēwosāp masinahikana kā-kī-masinahahk ahpō kā-kī-wīcihiwēt, nistomitanaw-nēwosāpwāw kī-nawasōnikātēwa ta-mawinēhowēhk Saskatchewan Book Awards, ēkwa kēkā-mitātahtwāw kī-otahowāniwiw ēkota.

Other accomplishments include: her work on two First Nations language curricula (for Saskatchewan Learning and the Western Canadian Protocol), her constant participation in the Saskatchewan Cree Language Retention Committee, and numerous contributions to Cree language literacy through instruction, editing and translation. In addition to her important contribution to the Algonquian Linguistic Atlas and the ongoing research project, 21st Century Tools for Indigenous Languages, Jean has completed transcriptions for the Cree court in northern Saskatchewan and continues to work to transcribe recordings of the Elders. In total, 14 separate books that Jean has written or contributed to have been nominated for 34 Saskatchewan Book Awards, receiving 9.

Your browser does not support the audio element. 2000 askīwin kā-kī-ispayik Jean kī-nisitawinākow YWCA Women of Distinction otatoskēwina Arts and Culture ohci. kā-kī-miy-ōtinahk otahowēwin Jean omisi kī-itwēw: “mistahi ninanāskomon anohc iyikohk ē-kistēyihtamēk ninēhiyawēwin, nipīkiskwēwin, ayisk ēkota anima kā-pimohtēmakahk ninēhiyāwiwin” “I am grateful tonight that you honour my language, the Cree language, because it carries my culture and reflects the culture of my people.”

In the year 2000, she was recognized for her contributions with a YWCA Woman of Distinction Award in Arts and Culture. In accepting the award that night, she expressed her passion for her language with the following words: mistahi ninanāskomon anohc iyikohk ē-kistēyihtamēk ninēhiyawēwin, nipīkiskwēwin, ayisk ēkota anima kā-pimohtēmakahk ninēhiyāwiwin: “I am grateful tonight that you honour my language, the Cree language, because it carries my culture and reflects the culture of my people.”

Your browser does not support the audio element. nawac ōtē isi, anohcihkē, Jean ēkwa onāpēma, Arok, kī-pamihtāwak nēhiyawēwin pamihcikēwin, miywāsin ink kī-isiyihkātēw, ita kā-atoskātahkik nēhiyawascikēwin, itwēstamākēwin, kwēskasinahikēwin, ēkwa mīnwasinahikēwin. kī-kīsihtāw nanātohk atoskēwin ayisiyiniwa ohci ēkwa mīna okimāwiwina ēkwa okimānāhk ohci. āhkami-wīcihiwēw nēhiyawēwin ta-kanawēyihtamihk ēkwa pāh-pīkiskwātam kā-isi-miywāsik nēhiyawēwin ka-ayamihcikēhk mīna ka-masinahikēhk. kā-isi-sākihtāt ēkwa kā-isi-manācihtāt nēhiyawēwin isi-nisitawinawāw ēkwa ēwako ohci ka-āsōhakaniyiw otatoskēwin.

More recently, Jean and her husband, Arok, have run the Cree-language consulting business, miywāsin ink, specializing in transcription, translation, transliteration, and editing. She has completed projects for numerous private and public agencies at the municipal, provincial, and federal levels. She continues to participate in Cree retention projects and to give presentations on the importance of Cree literacy and the standard Cree writing system. Her love and respect for her language remain her defining characteristic and will undoubtedly form her lasting legacy.

View Details

We are so very proud to share news that Jean Okimâsis, our Honorary Founder, dear friend, and tremendous inspiration, accepted a Lifetime Achievement Award yesterday from the YWCA Regina Women of Distinction Awards.

kahkiyaw awiya kihcêyimikow: She is highly thought of by everyone.

It’s such a privilege to have Jean as an associate and mentor, and to try through our work here to promote the legacy she’s spent a lifetime building to support and bring dignity to the Cree language. I’m grateful to Adrienne Soroka from the committee for letting me add a bit to the video she prepared, to acknowledge what Jean’s contribution means to us here. Laura Burnouf (on FaceBook) sums up our feelings well: “This is so touching and beautiful. ninanâskomâw Jean for all she has done and continues to do in Cree nêhiyawēwin education. I know that I would have been lost in those early years without her guidance and resources.” (Click here to find some of Jean’s many contributions to CLN.)

Here’s what Jean’s husband Arok Wolvengrey had to say (along with his photos):

Dear Friends and Family,

I am very pleased to share with you all that today, the YWCA Women of Distinction Awards committee presented my beautiful wife, Jean Okimâsis, with a Lifetime Achievement Award for all her work and dedication to Cree language education.

It was a wonderful ceremony, at which she was presented with a Starblanket Quilt (see photo) which seemingly upgrades her from okimâsis to okimâskwêw, mâka wiya niya, nikihc-ôkimâskwêm.

Thank you to all those who spoke to the organizing committee and contributed to the wonderful tribute video:

• Solomon Ratt (her former student and our longtime colleague and friend),
• Debra Murray (Jean otânisa; omisa otânisiyiwa),
• Sophie Martine (Jean ôsisima) ,
• Arden Ogg (our friend and colleague of many years and director of the Cree Literacy Network),
• Karen Clark (our friend in the publishing world, for many years championing our books at the U of R Press),
• Louise Halfe (our dear friend, with whom Jean has worked on editing the Cree content in her poetry),
• Tanya Maxie (a former student of Jean’s and now a veteran Cree instructor herself),
• Lori Campbell (another former student and Associate Vice-President of Indigenous Engagement at the University of Regina), and
• Melissa Coomber-Bendtsen, CEO at YWCA Regina (with apologies if I’ve forgotten anyone).

Arok’s photos of the occasion:

• Jean’s portrait for the award;
• Jean with colleagues in the 1980s, l-to-r: Jean, Solomon, Emily Hunter, Darren Okemaysim, and Marjorie (Memnook) White;
• 1990s Cree Language Retention Committee, back row; Laura Burnouf, Edie Hyggen, Minnie Mckenzie, Jean; front row Eleanor Hegland, Solomon, Arok;
• a photo from the awards ceremony with l-to-r: Solomon, Sophie Martine, Louise Halfe, Arok, Jean, and Debra;
• the Star Quilt that Jean was gifted.

2024 Woman of Distinction Portrait

Star Quilt for Jean Okimâsis, presented by YWCA Regina

View Details

Thanks to Bree Island for this original image, created following a prompt from Solomon Ratt. It imagines an eclipse above Stanley Mission’s iconic All Saints church, with fiery syllabics spelling out î-kotâwît pîsim – ᐄ ᑯᑖᐑᐟ ᐲᓯᒼ – the th-dialect form for “eclipse”.

To accompany the image, Sol decided to make up a story (in y-dialect) and wait to see if it gets quoted somewhere as “An Elder said…”)

Your browser does not support the audio element. ê-kotâwît pîsim (î-kotâwît pîsim): êkospîhk okanawêskotêwêwak kâ-kiyokâtocik, ê-wîcisânihtocik, ostêsimâw kanawêskotêwêw kîsikâwi-pîsimohk êkwa osînimâw kanawêskotêwêw tipiskâwi-pîsimohk.

ᐁ ᑯᑖᐑᐟ ᐲᓯᒼ (ᐄ ᑯᑖᐑᐟ ᐲᓯᒼ): ᐁᑯᐢᐲᕽ ᐅᑲᓇᐍᐢᑯᑌᐍᐘᐠ ᑳ ᑭᔪᑳᑐᒋᐠ, ᐁ ᐑᒋᓵᓂᐦᑐᒋᐠ, ᐅᐢᑌᓯᒫᐤ ᑲᓇᐍᐢᑯᑌᐍᐤ ᑮᓯᑳᐏ ᐲᓯᒧᕽ ᐁᑿ ᐅᓰᓂᒫᐤ ᑲᓇᐍᐢᑯᑌᐍᐤ ᑎᐱᐢᑳᐏ ᐲᓯᒧᕽ᙮

Eclipse: is the time when the Fire Keepers visit each other, the Eldest brother tends the sun’s fire, and the Youngest sibling tends the moon’s glow.

Source: see the end of the story The Origin of The Moon, as recorded in English by Stan Cuthand, and translated into Cree by Solomon Ratt.

View Details

This well known poem is aspirational and uplifting: a kind of universal guide to being gentle with yourself, even in challenging times. The Latin title, “Desiderata” simply means “things desired”, and may have given the poem a hint of mystique. Originally written by Max Ehrmann in 1927, it probably achieved peak fame in 1971 when it was given a musical accompaniment by Les Crane that includes a full gospel choir (you can find it here on YouTube). Nearly a hundred years after its composition, it still holds a message of peace and power that’s worth carrying close to your heart.

Thanks to Ellen Cook – for whom it is a favourite – for allowing us to share her n-dialect translation, complete with audio. As a meditation, it provides a great opportunity for memorization for adult learners, and it’s a pleasure to add some much-needed n-dialect content to our collection. The text chosen for the “cover image” (photo provided by Solomon Ratt), is the part that forms the chorus of the Les Crane gospel performance. For some of us who remember the 1970s, it’s impossible to hear this poem without belting out “You are a child…”

(In preparing the text to share here, as support for those who might like to consider it in other dialects, we’ve marked the changing N with an acute accent so it’s instantly clear what would become a Y or a TH in y- or th-dialects. These are the most obvious adjustments, but not the only ones.)

Your browser does not support the audio element.

| DESIDERATA (n-dialect, translated by Ellen Cook, 2024) | DESIDERATA (Max Ehrman, 1927) | | --- | --- | | nisihkâc pimohtêk ita ê‑wêstatêwêmakahk mîna papâsińihtamowin ê‑ayâk; | Go placidly amid the noise and the haste, | | kiskisik ê-ihtakok pêyâhtakêńimowin ita ê‑koskwâwâtahk. | and remember what peace there may be in silence. | | ińikohk ê-isi-kaskihtâyêk, êkâ ta‑pakitênimisoyêk, | As far as possible without surrender | | mino‑wîcêwikohk kahkinaw anisininiwak. | be on good terms with all persons. | | tâpwêwinihk isi‑ayamik, papêyâhtak êkwa mîna kwayask, ta‑isi‑nisitohtâkawiyêk. | Speak your truth quietly and clearly; and listen to others, | | mîna natohtawihkok kotakiyak, ahpô aniki kâ-kakêpâtisicik êkwa aniki nama kêkwan ka‑kiskinohamâkôwisicik; | even to the dull and the ignorant, | | ańîs wîstawâw ayâwak âcimowina. | they too have their story. | | tapasîstawihkok kâ-notinikêskicik mîna kâ-kisîwêcik cikêmâ ta‑pîkwêńihtamihêwak kitahcâhkowâwa. | Avoid loud and aggressive persons, they are vexations to the spirit. | | kîspin tâpitênimisowêkwawi kotakiyak anisininiwak, kika‑ati‑kistêńimitisonâwâw mîna ka‑ati-kisîwêńihtênâwâw, | If you compare yourself with others, you may become vain or bitter; | | mîna mihcêtiwak awasimê kâ‑kistêńihtâkosicik | for always there will be greater and lesser persons than yourself. | | mîna kâ‑apistêńihtâkosicik nawac kîna. | | kistênihtamok anihi kêkwâna kâkî‑pê‑kaskihtâyêk ahpô anihi kâwî-ati-tôtamêk; | Enjoy your achievements as well as your plans. | | nâkatawêńihtamok kitatoskêwiniwâw kiyâm ê‑isi‑apistêńihtâkwahk. | Keep interested in your own career, however humble; | | miciminamok sôhki, cikêmâ poko ispî ta‑kî‑ati‑kwêskipańiw ki‑mińopańiwiniwâw. | it is a real possession in the changing fortunes of time. | | ayâkwâmêńihtamok kitatoskêwiniwâw ańîs misiwêyihtakwan kayêyisîwin; | Exercise caution in your business affairs, for the world is full of trickery. | | êkâwîńa mâka kâ‑kipwâpiskâkowâw, poko ańîs ta‑wâpahtamêk mińwâtisiwin. | But let not this blind you to what virtue there is; | | mihcêtiwak kâ-atoskâtâhkêk kwayask pimâtisiwin; | many persons strive for high ideals, | | mîna misiwê ihtâwak ô‑mińô‑totâkêwak. | and everywhere life is full of heroism. | | tâpitaw tâpwê‑âtisik. | Be yourself. Especially do not feign affection. | | kâwîńa pantaw sâkihiwêhkâsok êkwa mîna tâpwêwakêńihtamok sâkihîwêwin, ańîs sâkihitowin ôma, tâpiskôc kiyâm ê‑pâhkopańik askiy tâpwê poko kâ-kîhtwâm nihtâwikinwa maskosiya | Neither be cynical about love; for in the face of all aridity and disenchantment it is as perennial as the grass. | | mińwêńihtamok ê‑ati‑kêhtêyâtisiyêk, kwayask tâ‑ati‑papakitinamêk anihi kâkî-kistêńihtamêk ispî ê‑oskâtisiyêk. | Take kindly the counsel of the years, gracefully surrendering the things of youth. | | kwayask pamihik mîna maskawisîhik kitahcahkowâw ta‑wîcihikoyêk kîspin âńimisiwin nakiskamêkwâwi; | Nurture strength of spirit to shield you in sudden misfortune. | | êkawîńa mâka pantaw mikoskatêńihtamok; | But do not distress yourself with dark imaginings. | | mihcêt awiyak môskâcihik kîkwańa ôma mêkwâc ê‑ayêskosit mîna ê‑kaskêńihtamêńihtahk. | Many fears are born of fatigue and loneliness. | | mińo pamihisok kisêwatisiwinihk isi; | Beyond a wholesome discipline, be gentle with yourself. | | kîna ańîs kihci kîsiko-awâsis namawîńa nôhtaw ińikohk mistikwak êkwa acâhkosak, kîsta kikaskihtamâson ôta ta‑ayâyan. | You are a child of the universe, no less than the trees and the stars; you have a right to be here. | | kîspin mâka êkwa kwayask nisitohtamêkwâwi tânisi ê‑ispańihk, misawâc kâkî-itastamâkawiyêk ta‑ati-ispańiw ôma kipimâtisiwiniwâw. | And whether or not it is clear to you, no doubt the universe is unfolding as it should. | | êwako ohci, pêyâhtakêńimok kisê‑manitôhk isi, ê‑isi‑nisitohtawâyek kisê‑manitôw. | Therefore, be at peace with God, whatever you conceive Him to be. | | poko ê-itatoskêyêk mîna ê‑isi‑pakosêńimoyêk, kanawêńihtamok, | And whatever your labors and aspirations in the noisy confusion of life, | | pêyâhtakêńimowin kitahcakowâhk. | keep peace in your soul. | | kiyâm ê‑ihtakwahk kakwatakêńimowin, mîna kayêyisiwin, mîna nanihkaci-atoskêwin, minêntamok – | With all its sham, drudgery and broken dreams, | | kiyâpic mińwâsin pimâtisiwin; | it is still a beautiful world. | | tâpitaw kakwê-cîhkêńihtamok. | Be cheerful. Strive to be happy. | | --- Ellen Cook, 2024 | --- Max Ehrmann, 1927 |

View Details

As if star-man Wilfred Buck could get any cooler! (Congratulations, Wilfred: kimamihcihitinân. You fill us with pride!)After a successful world launch in Copenhagen, Denmark (attended by Wilfred and his whole family), Lisa Jackson’s new documentary, named for Wilfred himself is finally beginning Canadian screenings this month. The Canadian premiere of WILFRED BUCK will be at Hot Docs (Toronto) at 8pm on Friday April 26 with a second screening on Saturday April 27 at 2:15pm. The film gets an impressive description in Variety Magazine (“the premier source of entertainment news” since 1905):

the film is a hybrid doc that follows the extraordinary life story of the eponymous charismatic science facilitator, an expert in Indigenous lore about astronomy, who overcame a harrowing history of displacement, racism and addiction by reclaiming ancestral star knowledge and ceremony.

Filmmaker Lisa Jackson says “These words of Wilfred’s have been ringing in my ears these last weeks”:

“We have to go back to the teachings of our ancestors, and we have to understand what they mean. Not just verbally, but also inside our spirit. What that actually means. It gives you a sense of belonging, and once you have a sense of belonging, you know you’re part of something. And that part of something is your responsibility—not to try to destroy that. Our Elders tell us that all things are sacred, life is sacred.”

The film is based on Wilfred’s memoir, I Have Lived Four Lives. I don’t mean to brag, but he actually let me come and pick up my copy right from his house! Find purchasing details of the memoir, and of his other books at Wilfred’s website: https://acakwuskwun.com/.((A special shout-out as well to Boyce Morin for his hours in the recording studio voicing the Cree. ))Find a number of past Cree Literacy posts about Wilfred by following this link.

View Details

An English version of this Kalispel trickster story from Idaho is published in Michael J. Caduto and Joseph Bruchac’s Keepers of the Earth: Native Stories and Environmental Activities for Children, is published in 1989 by Fifth House Publishers. Here, Solomon Ratt translates that story into Plains Cree (y-dialect), for us to listen and read along. Sol also provides original artwork to accompany the story.

Your browser does not support the audio element.

| ispîhk mêstacâkanis kâ-kî-tipiskâwi-pîsimowit | How Coyote Was the Moon | | --- | --- | | (Kalispel – Idaho) Translated from English by Solomon Ratt (y-dialect) | From: “Keepers of the Earth: Native Stories and Environmental Activities for Children.” Michael J. Caduto and Joseph Bruchac. Saskatoon: Fifth House Publishers, 1989. | | kayâs namôya kî-ohci-ihtâw tipiskâwi-pîsim. iyiniwak kî-saskatêyihtamwak ka-pimahkamikisicik kâ-tipiskâyik, kaski-tipiskâhk. pâmwayês kî-ihtâw tipiskâwi-pîsim mâka awiyak ê-kî-kimotit. êkosi kî-mâwacihitowak kita-mâmiskôtahkik ôma. | A long time ago there was no moon. The people got tired of going around at night in the dark. There had been a moon before but someone stole it. So they gathered together and talked about it. | | “kinitawêyimânaw tipiskâwi-pîsim,” kî-itwêwak. “awîna ta-tipiskâwi-pîsimowit?” | “We need to have a moon,” they said. “Who will be the moon?” | | “niya nika-itôtên,” kî-itwêw osâwahkêsîs. kî-ahêwak kîsikohk. mâka pîhtaw osâm kî-wâsêsiw, mêtoni ê-kî-kisâstêyik kâ-tipiskâk. êkosi kî-nîhtinêwak | “I will do it,” said the Red Fox. They placed him in the sky. But he shone so brightly that he made things hot at night. Thus they had to take him down. | | êkwa iyiniwak kî-nâtêwak mêstacâkanisa. | Then the people went to Coyote. | | “kinôhtê-tipiskâwi-pîsimowin cî? kititêyihtên cî nawac kiya kita-miyo-atoskêyan êkosi isi?” | “Would you like to be the moon? Do you think you could do a better job?” | | “kêhcinâ,” kî-itwêw mêstacâkanis. êkwa kî-pâhpisiw. kî-kiskêyihtam kîspin wiya tipiskâwi-pîsimowiw kitakî-itâpiw nîhcâyihk kita-wâpahtahk tânisi kâ-ispayiyik askîhk. | “I sure would,” Coyote said. Then he smiled. He knew that if he became the moon he could look down and see everything that was happening on Earth. | | kî-ahêwak kîsikohk mêstacâkanisa. namôya kî-ohci-kisâstêskam tipiskâw êkwa mîna namôya kî-ohci-wâsêskam. aciyaw kî-nahêyihtamwak iyiniwak. | They placed Coyote up in the sky. He did not make the nights too hot and bright. For a time the people were pleased. | | “mêstacâkanis miyoskam otatoskêwin kita-tipiskâwi-pîsimowit,” kî-tâpwêhtamwak. | “Coyote is doing a good job as the moon,” they agreed. | | mâka mêstacâkanis, êkotê ispimihk kîsikohk, kî-wâpahtam kahkiyaw kîkway kâ-ispayiyik askîhk. kitakî-wâpamêw awiya ê-mâyi-tôtamiyit kîkway mâka pihtaw namôya kî-kaskihtâw kita-kâmwâtisit. | But Coyote, up there in the sky, could see everything that was happening on Earth. He could see whenever someone did something they were not supposed to do and he just couldn’t keep quiet. | | “Hêy!” ê-kî-isi-têpwêt, mêtoni êyikohk ê-kî-kisîwêt kahkiyaw awiya askîhk ê-kî-pêhtawikot. “ana nâpêw kimotiw kahkêwak akwâwânihk ohci.” | “Hey,” he would shout, so loudly everyone on Earth could hear him, “That man is stealing meat from the drying racks.” | | nîhcâyihk kî-itâpiw pâsci iyiniwa otihtimaniwahk êskwa ê-kî-mêtawêyit nîpâyâstêhk. | He would look down over people’s shoulders as they played games in the moonlight. | | “hêy,” ê-kî-isi-têpwêt, “ana awiyak kêsiyâkêw maskisin-mêtawêwin!” | “Hey,” he would shout, “that person there is cheating at the moccasin game.” | | piyisk, kahkiyaw iyiniwak kâ-kî-nôhtê-kîmôc-itahkamikisicik kî-mâwacihitowak. | Finally, all the people who wished to do things in secret got together. | | “êkatên mêstacâkanis kîsikohk ohci,” kî-itwêwak. “osâm mistahi kâh-kitowêhtâw êyikohk ê-tâh-têpwêt.” | “Take Coyote out of the sky,” they said. “He is making too much noise with all his shouting.” | | êkosi mêstacâkanis îkatênâw kîsikohk ohci. kotak awiyak kita-tipiskâwi-pîsimowit. | So Coyote was taken out of the sky. Someone else became the moon. | | namôya ayiwâk mêstacâkanis kî-kaskihtâw kitakî-wâpamât kîkway kâ-itôtamiyit kahkiyaw iyiniwa askîhk mâka namôya kî-pôyow kita-kîmôtâpamât iyiniwa kâ-itahkamikisiyit êkospîhk ohci. | Coyote could no longer see what everyone on Earth was doing, but that hasn’t stopped him from still trying to snoops into everyone else’s business ever since. |

View Details

We talk sometimes about idiom, and the difficulty involved in translating English idioms into Cree. Our collection of idioms that start out in Cree is just getting started, so the examples are always interesting. The thing is, we can really only discover them in the usage of truly fluent speakers, and it also takes a truly fluent speaker to appreciate and recognize – and explain to the rest of us! – their deeper meaning.

To help “put the shoe on the other foot” (so to speak), here are a handful of Cree idioms – expressions in Cree that don’t mean what they literally appear to mean, and the challenges they present in interpreting them in English.

1. namôya nânitaw Your browser does not support the audio element. namôya nânitaw is commonly taught as the correct response to “tânisi?” meaning “I’m fine” because that’s what English politeness dictates in response to “How are you?” which is what tânisi literally means.

The itwêwina dictionary provides several meanings:
– fine, I’m fine, all right, okay, nothing wrong
– insignificant, of little account
– not anything
– nowhere
– I’m fine; or nowhere.

But there’s nothing in namôya nânitaw, that refers directly to oneself, or to “fine” or “good”. Taken literally, we have namôya meaning no/not, and nânitaw for which we also find half a dozen English equivalents in the itwêwina online dictionary:
– simply
– something
– something bad
– somewhere
– anyhow
– in that place

Taken together, namôya nânitaw, really (really) can’t be translated literally from Cree to English. Certainly not as, “I’m fine.” But that’s how idiom works. So if we look for a less idiomatic interpretation, what do we find?

• namôya nânitaw itêyihtam meaning “He thinks nothing of it.” Here we might match namôya nânitaw, up with an English expression like “Think nothing of it”.
• Another more literal interpretation (in response to tânisi? as “How are you?”) might be “Not much [new]”. Maybe that’s not even out of line with English “I’m fine” which gets used so often as a social convention.

Taken at the literal level, this kind of mismatch adds just too many wrinkles into teaching basic greetings to small children. So the practical solution (as we see in Brian MacDonald’s tânisi song) is to match Cree idioms with equivalent English idioms.

1. mîna mîna Your browser does not support the audio element. mîna mîna might literally mean “also again” (which doesn’t mean much in English), but Sol reports his mother using it (we’re not going to guess how often) at moments when she observed him being a bit of a “slow learner” (another English idiom) – in the sense of “when will you learn?” As Sol nods wisely and paraphrases in retrospect, mîna mîna might also “mess around and find out.”

2. namwâc kika-pîhik pîsim Your browser does not support the audio element. namwâc kika-pîhik pîsim comes from Robin McLeod, reflecting on the English idiom, “Time waits for no one”. Robin comments, “Time is tipahikan which literally translates to measurement. But the real measurement of time is with the sun. My dad use to say this a lot: namwâc kika-pîhik pîsim “the sun won’t wait for you”. (This one shows up in the FaceBook group Nêhiyawêwin (Cree) Word/Phrase of the Day).

3. wîtha mâni mâka Your browser does not support the audio element. Solomon Ratt says, “We have a saying in th-dialect Cree that’s applicable here: wîtha mâni mâka. It’s hard to translate but it means ‘no matter what anyone says they will continue doing what they do because that is the way s/he is.’ It doesn’t work as a literal translation in English, but it might be paraphrased with the English idiom “it’s his funeral.”

4. mâka mîna pisisiniw Your browser does not support the audio element. Solomon Ratt seems to have been the target of a number of interesting idioms in Cree. mâka mîna pisisiniw Solomon literally means ‘As usual Solomon has something in his eye.’ But idiomatically, it means “As usual Solomon has his eyes on someone (a woman).”

5. ni-tîpi-kiyokâkawisin Your browser does not support the audio element. ni-tîpi-kiyokâkawisin is our final example – for the moment – and comes to us from Simon Bird. It literally means “I feel visited enough” – and it’s the implication that makes it funny. Simon says, “I can say this to another fluent speaker and they’ll just laugh, but get the “hint.”

As an English speaker, I grew up with equivalent, elliptical English idioms (not literal translations) that seem far less gracious than Cree (though they’re usually used jokingly):
– “Come again when you can’t stay so long!”
– “Here’s your hat; What’s your hurry?”
(If you – as a fluent speaker – have additional Cree idioms you’d like to add to this collection, please feel free to write them in a comment below. I believe the English idiom is something like, “Operators are standing by!”)

(added April 26, 2024)

1. mâka mîna(audio to follow) Literally, “but also”, idiomatically, mâka mîna is more like “as usual”. It also fits two more English idioms:“As expected”, “There he/she goes again”, or “Same old same old.”8. kiya mâka(audio to follow) Literally, “you but” – idiomatically, kiya mâka fits English “You, too” or the idiom “It’s up to you”

View Details

In honour of National Indigenous Languages Day 2024, Solomon Ratt has shared this new reflection of gratitude for his own Indigenous language, complete with original artwork. For us, the Cree language is truly a gift, and for that, we are grateful to it, too: nîstanân mîna ninanâskomânân.

Your browser does not support the audio element. nitiyini-pîkiskwêwin.
kiminahin ispî kâ-nôhtêyâpâkwêyân;
kitasamin ispî kâ-nôhtêhkatêyân;
kikâh-kâkîcihin ispî kâ-pîkiskâtikoyân,
kisâh-sîhkimin ispî kâ-pômêyan.
kinanâskomitin.

ᓂᑎᔨᓂ ᐲᑭᐢᑵᐏᐣ᙮
ᑭᒥᓇᐦᐃᐣ ᐃᐢᐲ ᑳ ᓅᐦᑌᔮᐹᑵᔮᐣ;
ᑭᑕᓴᒥᐣ ᐃᐢᐲ ᑳ ᓅᐦᑌᐦᑲᑌᔮᐣ;
ᑭᑳᐦ ᑳᑮᒋᐦᐃᐣ ᐃᐢᐲ ᑳ ᐲᑭᐢᑳᑎᑯᔮᐣ,
ᑭᓵᐦ ᓰᐦᑭᒥᐣ ᐃᐢᐲ ᑳ ᐴᒣᔭᐣ᙮
ᑭᓇᓈᐢᑯᒥᑎᐣ᙮

My indigenous language:
You give me drink when I thirst;
You give me food when I hunger;
You give me solace when I am sad;
You encourage me when I am discouraged;
Thank you.

View Details

It’s been a while since we’ve had one of Solomon Ratt’s made-up stories. This one is about how Sasquatch walked on water!

Your browser does not support the audio element.

| mistâpîw waskic nipîhk pimohtîw | Sasquatch Walks on Water | | --- | --- | | ikwâni îsa wîsahkîcâhk kî-otihtam kihcikamiy. kî-nôhtî-âsowaham ikosi kâ-ati-pakâsimot. tâwakâm kâ-kî-isko-pakâsimot kî-ati-nîstosiw, ta-nistâpâwîw îtokî! | Then Sasquatch came upon the ocean. He wanted to cross it so he began to swim. Toward the middle of the ocean he became tired, perhaps he'll drown. | | kîtahtawî kâ-pisiskâpamât miskinâhkwa î-pakâsimothit. | Then he noticed a turtle swimming along. | | "îh, nisîmî," itwîw mistâpîw, "mahti-kitimâkinawin. mistahi ninîstosin ikwa namôtha ninôhtî-nistâpâwân. kakî-âsowahothin nâ?" | "Hey, younger sibling," says Sasquatch. "Please take pity on me. I am getting tired and I don't want to drown. Can you take me across?" | | "âhâw, nistîsî," itwîw miskinâhk, "ispâhtawîw nispiskwanihk. kika-âsowahothitin. nîpawi nispiskwanihk ikosi nawac kika-kisîkocininaw." | "Okay, older brother," says the turtle. "Climb on my back. I'll take you across. But stand up so in that way we can go faster." | | ikwâni ikosi kâ-itôtahk wîsahkîcâhk. ispahtawîw ospiskwanithihk miskinâhkwa, î-âsowahothikot. | And so that is what wîsahkîcâhk does. He climbs on the back of the turtle, standing on his back, as it carries him across. | | kâ-wâpamikot îsa opakitahwâwa, mâmaskâtamwak! | Some fishermen saw him and they were in awe! | | "cîsta nâha kistîsinaw mistâpîw î-pimohtît waskic nipîhk!" | Look! Our older brother Sasquatch is walking on water!" |

View Details

Your browser does not support the audio element. nipiy anima pimâtisiwin.
ᓂᐱᐩ ᐊᓂᒪ ᐱᒫᑎᓯᐏᐣ᙮
Water is life.

cahkâpês – the boy in the moon – still carries his pail, but we all know that with no water, there is no life! Photo by Solomon Ratt.

View Details

Thanks to Janell Stick for continuing to produce great Cree video lessons on FaceBook (and let us share them here). You can find this one along with many more on FaceBook in her group nêhiýawêwin for the Soul. Clearly, producing these lessons is something Janell is able to do well!

View Details

Charlie Venne asked for a story to go with Sol’s latest drawing of a snowy owl. Sol responded in Cree with this adaptation from the Commanche. Thanks Charlie! Thanks Sol! Your browser does not support the audio element.

| wâpôhow | Snowy Owl | | --- | --- | | Adapted in Cree by Solomon Ratt | A story from the Commanche | | kayâs îsa piyak nâpîsis kî-nâtakwîw sakâhk. mitoni mihcît wâposwa kî-tâpakwâtîw. kî-asitahkopitîw ikwa kî-nayahthîw ospiskwanihk. | Long ago there was a boy who went to fetch his rabbit snares in the forest. He snared many rabbits. He tied them together and carried them on his back. | | ikosi î-ati-kîwît kâ-nakiskawât mistâpîwa. kâ-nawatinikot, î-pôsowîpinikot omaskimotithihk. mitoni kinkwîsk kî-pimohtîw awa mistâpîw. pîthisk kî-nîstosiw. kî-nôhtî-nipâsiw. kî-akotâw omaskimot watihkwanihk. kî-nipâw. | In this way he was on his way home when he met a giant. The giant grabbed him and shoved him into his bag. The giant walked for a long time. Eventually he got tired. He wanted to nap. He hung his bag on a branch. He slept. | | awa nâpîsis kî-kakwî-tapasîw mâka kî-sihtâpitîthiw anima maskimot. | The boy tried to escape but the bag was tied too tight. | | kîtahtawîw kâ-pihtawât awiya î-twîhothit watihkwanihk. ati-pîkopitam anima maskimot ana awiyak, pôt-ôma wâpôhow! î-kî-pasot îtokî anihi wâposwa awa wâpôhow. owâposomakî-isiwîpinamawîw awa nâpîsis anihi wâpôhowa! ikosi îsa kî-isi-tapasîw awa nâpîsis. î-kî-paspît. | Suddenly he heard someone land on the branch. This someone started to tear the bag apart, it was a snowy owl. The snowy owl must have smelled the rabbits. The boy threw his rabbits at the snowy owl. Thus he was able to escape. He was saved! |

View Details

Yes, humility is a more common Cree virtue, but language reclamation sometimes calls for a little higher profile.

Sol interprets James Brown’s “Say it Loud: I’m Black and I’m Proud” in honour of Cree language reclamation. The Cree syllable count to say the same thing is a bit of a challenge, but with this kind of pride, even James Brown would sing along!

ow! kisîwê-têpwê!
ninêhiyâwin êkwa nimamihcihikon!

ᐅᐤ! ᑭᓰᐍ ᑌᐻ!
ᓂᓀᐦᐃᔮᐏᐣ ᐁᑿ ᓂᒪᒥᐦᒋᐦᐃᑯᐣ!

Ow! Yell out loud!
I am Cree and it makes me proud.

View Details

Thank you to Albert Brulé for sharing this 2010 blog post from the University of Alberta Press – that I had never seen until last week. It marks an exciting day to have gathered in the reading room of the Provincial Archives of Alberta. With Dorothy Thunder, Naomi McIlwraith and Arok Wolvengrey counted among the authors, I remember that I had brought our dear mutual friend Donna Paskemin (who helped found CILLDI at UofA) along with me to help celebrate the event. Sadly, Donna passed away the next year.

The post with its copious photos is truly a treasure (I found myself, along with former UAP Director Linda Cameron, my old friend Peter Midgley and many more).

If there’s a single image that lives on in my mind, it’s the moment when the drummers began to play and sing. Although the smudge had been held outside, nothing but the laws of physics could constrain the epic sound waves of drums and singers in unison that radiated throughout the traditionally hushed reading room. The vibration spread through the assembled crowd, and resonated through the wooden tables and shelves, and through the very brick and mortar of the building itself. I remember grinning ear-to-ear, picturing in my mind’s eye the millions of papers, fastidiously sorted and shelved, products of so many old white men, being vibrated to the core by sounds that they’d never imagined. It felt like a truly Cree moment of awakening.

Celebrating The Beginning of Print Culture in Athabasca Country

Although the book is out of stock at UAP, here’s a photo of the cover:

View Details

In honour of International Women’s Day, we offer two videos of this Sacred Women’s Song – an honour song – along with text in y-dialect.

First (above): the late kêhtê-aya Simon Kytwayhat of mâkwa sâkahikan (Loon Lake) gives a really beautiful performance with hand drum of a traditional honour song. I like to listen for the buzz on the off-beat that is created by grazing the back of the vibrating drum head with a fingernail, but the clear singing voice in this recording almost makes me forget.

Kytwayhat sings four “push-ups” or repetitions of the song. The first half of each push-up is sung to vocables alone (meaningless sounds). The melody used for the text makes up the second half of each push-up, but the text is sung only in the second and fourth push-ups (with vocables alone used in the first and third). You’ll need to listen for a while to hear the text!

This video was shared on FaceBook by Janell Stick of nêhiyawêwin for the Soul – who writes, “I do not own the intellectual property rights of the Indigenous knowledge within this song but we can’t let the voices/songs/prayers of our ancestors/elders be forgotten.” It is in this spirit that we share the song here.

The second video (below) is the work of Cree language warrior Delvin Kanewiyakiho of minahikosihk (Little Pine), one of many he has shared on YouTube “to assist students in learning the nêhiyaw (Plains Cree) language.” In it, he sings, unaccompanied, only the texted part of the song. Then he offers a teaching breakdown of the text, as he learned it from the late Simon Kytwayhat when they worked together at Oskayak High School. We’ve provided the song text in SRO and syllabics in a table that follows Delvin’s video. (I hope this post meets Delvin’s approval! Be sure to search Delvin’s name on YouTube to find a much larger collection of teaching videos!)

| nanâskomâtân iskwêw. | ᓇᓈᐢᑯᒫᑖᐣ ᐃᐢᑵᐤ᙮ | Let us thank the woman. | | ê-kisêwâtisit kitôkâwîmâw. | ᐁ ᑭᓭᐚᑎᓯᐟ ᑭᑑᑳᐑᒫᐤ᙮ | Our mother is kind. | | ê-isi-sawêyihtâkosit. | ᐁ ᐃᓯ ᓴᐍᔨᐦᑖᑯᓯᐟ᙮ | She has been blessed in such a way. | | pimâtisiwin kâ-ohpikitamâkoyâhk. | ᐱᒫᑎᓯᐏᐣ ᑳ ᐅᐦᐱᑭᑕᒫᑯᔮᕽ᙮ | She raises up life for us. |

View Details

An ninth and final offering from Solomon Ratt for Indigenous Storytelling Month 2024, translating Edward Ahenakew’s English-only version of Wisahkecahk and the Hairy Hearts back into Cree (y-dialect) to simultaneously support linguistic and cultural reclamation.

| wîsahkêcâhk êkwa mîmihkwanîsowak | Wisahkecahk and the Hairy Hearts | | --- | --- | | Translated into Cree from Edward Ahenakew's English-only edition. (See notes below) | Rev. E. Ahenakew. Cree Trickster Tales in The Journal of American Folklore, Vol. 42 – October-December, 1929 – No. 166, pp.339-343 | | wîsahkêcâhk êkwa kî-nôhtê-otôtêmiw owîci-ayisiyiniwa. kî-wâpahtam kapêsiwin kâ-kî-pê-pimâcihot êkwa êkotê kî-itohtêw. kî-atamiskâkow êkota ayisiyiniwa. âta ôma ê-kî-nisitawêyimiht ê-kî-wawiyatisihikêskit, mâka kî-nisitawêyimâw mîna ê-kî-kihcêyihtâkosit ispîhk kâ-nakiskahk kihci-kîkway. okimâwa kî-wîsâmikow ta-kiyokawât. | Wisahkecahk now felt the need of companionship of his own kind. He had seen a camp at a certain place and thither he went. He was received very hospitably. For although known to be full of practical jokes, he was a man of great worth when confronted with matters of importance. The head man invited him to appear before him. | | “kipê-takosinin ispîhk mistahi ê-kitimâkahk,” kî-itwêw awa nâpêw. “otâkosîhk pêyak nitôsk-âyiminânak, ê-kî-nitawi-nôcihcikêt, namwâc kî-ohci-pê-kîwêw. pîhtaw nikiskêyihtênân tânisi kâ-kî-ispayihikot. ê-miyawêsicik macâtisak ôki wîkiwak namôya wâhyaw ôta ohci êkwa êwakonik ê-nâh-nipahâcik nitôsk-âyiminâna. ispîhk kâ-miskawâcik nâpêwa ê-pêyako-pimohtêyit nôhcimihk nipahêwak êkwa mowêwak. nôcihêwak nâpêwa êkwa "môswa" nititikonânak. wâsakâm sâkahikanihk kapêsiwak, ita tâwakâm, miskwamihk, ê-astêk tahkahcikan. mayaw kâ-pimâtakâskot nâpêw ispitikow tahkahcikanihk êkwa êkota pahkisin, ê-sâpo-cîstahokot omiyahk. kâ-pê-kîkisêpâyâyik ohtâwîmâw ôki omacâtisak ohci pê-nâtawâpahtam owanihikêwin êkwa kîwêhtatâw miyaw kita-mîcicik. ôki omacâtisak ‘mîmihkwanîsowak’ itâwak.” | “You have come at a time of sorrow,” said this man. “Yesterday one of our young men, who had been out hunting, failed to return. We know only too well what has happened to him. There are hairy beings living some distance from here who have been instrumental in the death of a number of our young men. Whenever they find a man walking through the forest alone they kill him and eat him. They hunt for men and they call us ‘moose.’ They are encamped beside a lake, in the middle of which, on the ice, is a spear. As soon as a man steps on the lake he is drawn irresistibly towards the spear and falls on it, pierced through the body. The father of these beings comes along in the morning and takes the body home to be eaten. These beings are known as ‘Hairy Hearts.’” | | ispîhk wîsakêcâhk kâ-kî-natohtahk kî-itêyihtam nânitaw piko ôma kita-kwayask-astât. ohcitaw piko kita-nisiwanâcihât ôhi macâtisa. êkospîhk kâ-tipiskâyik, ê-kî-kîsi-wawêyîstahk, kî-kîmôci-nakatam kapêsiwin ê-kî-itohtêt itê kâ-ayâyit omîmihkwanîsowa. kî-nîpâyâstêw êkwa yîkopîwin mistikohk kî-miyonâkwan. êkota onîkânihk, ispimihk wâsê-kîsikohk, kî-wâpamêw ohtâwiya, ocêk-atâhkwa. kî-kiskisiw iskwêyâc kîkway kâ-kî-wîhtamâkot, “tâpika ôma kîkway kâ-pê-mâyipayihikoyahk kitakî-ati-miyopayihikocik ayisiyiniwak ôtê nîkân.” kî-ati-pimohtêw ê-kî-kêhcinâhot kita-kwayask-astât maci-kîkway, kita-miyât wîci-ayisiyiniwa miyo-pimâcihowin kâ-tâpwêhtahk kita-kî-ayâyit. | As Wisahkecahk listened, he felt that here was something that needed adjustment. He must destroy these beings. That night, having made a few necessary preparations, he secretly left the camp and headed for the haunt of the Hairy Hearts. It was a moonlight night; and the hoarfrost on the trees showed up beautifully. There before him, up in the clear, cold sky was his father, the Great Dipper. He remembered his last words to him, “I hope that [out] of our misfortune may come what will be for the good of man.” He walked on determined to put things right, and to give his own kind that chance to prosper which he felt sure they were worthy to have. | | kâ-kî-pêtâpahk kî-otihtam anima sâkahikan kâ-kî-wîhtamihk. sêmâk êkota kî-tahkoskêw. mayaw êkota ê-kî-tahkoskêt kîkway ê-kî-sôhkaniyik tâwakâm kî-ispitikow. kî-pakitinisow êkotê kita-ispayit isko kisiwâk tahkahcikanihk ê-kî-ispayit. êkwa kî-kipihcêw ê-kî-nawatinahk tahkahcikan. kî-sâpostaham oskotâkâhk, ê-astât tastawâyihk ospitonihk êkwa omiyahk. kî-pimitâskosin kônihk tâpiskôc wîsta ê-kî-nisiwanâcihiht tâpiskôc aniki kotaka omâcîwa. | As the dawn was coming he came to the lake that had been mentioned. Unhesitatingly he stepped on it. No sooner had he done so than he felt himself drawn by a powerful force towards the center of the lake. He let himself go till he was within a few feet of the spear. Then he paused with an effort and grasped it in his hand. Putting it through his coat, he passed it between his arm and body. Lying down prostrate on the snow he managed to look as if he too had met the fate as the others had. | | hâw, kiskêyihtamihk mîmihkwanîsowak namôya tâpwê kî-isinîsiwak. tâpwê, kî-kaskihtâwak kita-mâmitonêyihtahkik kîkway, mâka tâpitaw kîkway kî-patinamwak ispîhk kâ-kî-kakwê-sâpo-mâmitonêyîstamâsocik kîkway. namôya mâmaskâc awa kisê-mîmihkwanîsow kâ-kî-cîsihiht kita-itêyihtahk wîsahkêcâhkwa ê-kî-nipiyit, ê-kî-âhkwaciyit. tahkohc otihtimanihk kî-isi-wêpinêw êkosi ê-isi-nayêmât omîkiwahpisihk isi. | Now be it known that the Hairy Hearts were not an intelligent race. They were able to think, it is true, but there generally was a link or two missing when they attempted to reason a thing out. It was, therefore, not to be wondered at that the old Hairy Heart was deceived into thinking that Wisahkecahk was dead and frozen solid. Heaving him on to his shoulder he headed for his wigwam. | | kî-wêhcasiniyiw kita-nayahtahk onayahcikêwin êskwa kâ-kî-pimâtakâskot ayisk ê-maskawisît mâka kâ-kî-wâkamoyik mêskanâs sîhtihk kî-ati-âyimisiw. wîsahkêcâhk kî-nihtâ-wawiyatisihkêskiw êkwa ôta kitakî-miyo-wawiyatisihkêw. kî-otihtinam watihkwan êkwa kî-miciminam. ana mîmihkwanîsow kî-piswahcahikêw ê-kî-ispisohtêt, ê-kî-itêyihtahk onayahcikêwin ê-kî-micimôhtât mistikohk. ispîhk wîsahkêcâhk kâ-kî-wâpamât ê-kî-ati-ahtohtêyit kî-pakitinam watihkwan êkwa mêtoni ê-kî-âpocikwânêyit kônihk isi anihi kisêyiniwa. kî-wâpâhtam owawiyatisihkêwin ê-kî-miyo-payiyik kâh-kîhtwâm kî-nâh-nawatinam watihkwana êkwa awa kisêyiniw kî-ati-kipatâhtam êkwa ê-kî-ati-kisiwâsit. âh-âskaw mîna kî-pah-pakamahwêw ohtawakâhk êkwa awa kisêyiniw kî-mâh-mawimow ê-kî-wîsakatahoht, ê-kî-itêyihtahk watihkwana ê-kî-wêpâyiyiki êkwa ê-kî-pakamahokot. osâm opimâcihowin ê-kî-âyimanipayiyik kî-wiyasiwêw kita-nakatât omôsomwa êkwa kita-pê-itisahwât awiya kita-pê-nikwatisoyit. | While on the open ice it was easy enough to carry his burden for he was strong, but coming to the winding path among the spruce, his troubles began. Wisahkecahk was of a roguish disposition, and here was a splendid chance to give vent to his love of mischief. Taking hold of the branch of a tree he held on. The Hairy Heart tottered and then forged ahead, thinking that his burden was somehow caught among the trees. When Wisahkecahk saw him pulling ahead, he suddenly let go of the branch, and the sudden relief sent the old one headlong into the snow. Seeing that the trick worked, Wisahkecahk practiced it over and over again, each time making his captor more breathless and angry. At other times he would box him on the ear, and the old one would moan with pain, thinking that a branch had swished and struck him. The journey was so full of trouble to the Hairy Heart that he decided to leave his “moose” behind and send somebody over to fetch it. | | onôtikwêwa êsa kâ-kî-nawasônât kita-nitawi-nikwatisoyit, kita-kîsîhtâyit otatoskêwin êkâ kâ-kî-ohci-kîsîtât. kî-sakamotêyanîwêw awa nôtikwêw ispîhk kâ-kî-wayawît; êkwa kâ-kî-takohtêt ita kita-kî-ayâyit môswa kî-miskam ê-kî-pitikonamiht sîhta-watihkwana. kî-wînêyihtam onâpêwa okakêpâtisiwin. kî-kîwêw ê-kî-wîhtamawât kîkway kâ-kî-miskahk. “kakêpâtis iskwêw,” kî-itwêw omîmihkwanîsow, “êwako ana wiya pitikonawin. ana môswa maskawâyiw opawâmiwin. niyâ, nâs!” | It was his old woman he picked on to finish the work he had left uncompleted. Muttering words she did not dare to say openly, she went out; and coming to where she expected to see the “moose” she found nothing but a bundle of spruce branches. Feeling disgusted at her husband’s stupidity, she went back and told him what she had found. “You foolish woman,” said the Hairy Hear, “that bundle is himself. That ‘moose’ has strong spirit help. Go and get him.” | | kî-takohtatâw pitikonawin kîhtwâm kâ-kî-takohtêt. | She brought the bundle back with her this time. | | papêyâhtak kî-manisam watihkwana êkwa kî-pakahtâw omisi-pakâhcikanaskihkohk. âh-âskaw mâna opêyakoskâna kî-pê-kocispitamiyiwa ‘mîcimâpoy’ mâka kiyâpic pêyakwan kî-ispakwan. kêtahtawêw pisikêyihtam awa kakêpâtis kisêyiniw wîsahkêcâhkwa ê-kî-wawiyatisihêhikot, êkwa kî-kakwâtaki-kisiwâsiw. | Cutting the branches up carefully she boiled them in her big pot. Every now and again one of the family would taste the “soup” but there was no change. It eventually dawned on the dull brain of the old one that Wisahkecahk had played a trick on him, and he was very angry. | | kâ-nîmâskwêt tahkahcikan kî-nitawâpênam wiya. tâpwê! omôsoma mâtâhêwina kî-sipwêmona ita kâ-kî-nakatât omôsoma. kî-mitimêw isko ê-kî-waninâkwaniyik êkota misi-sihtihk ê-kî-iskwamoyik, mêtoni ê-kî-mâh-misâki watihkwana. kî-tipiskâw, êkosi kî-wiyasiwêw êkota kita-tipiskanisit. kî-akwanahisow oskotâkay ohci êkwa kî-kawisimow sîpâ mistikohk. | Taking a spear he went to see for himself. Sure enough, there were the tracks leading off from where he had left his “moose.” He followed the tracks till at dusk they ended at a large pine tree with spreading branches. It was quite dark; so he decided he would wait till the morning. Covering himself up in his robe he lay down beneath the tree. | | kî-isipayin êsa wîsahkêcâhk ê-kî-akosît êkota watihkwanihk ispimihk ita kisêyiniwa kâ-kî-kawisimoyit. kapê-tipiskik kî-pâh-pimosinâtêw owîhkwâkaniyihk ôhi onipâwa waskwêtoya mîna miscikosa êkwa kôna. ê-kî-miywêyihtahk kita-wawiyatisihkêt, mêtoni kî-môcikihtâw, ê-kî-kâh-kîmôci-pâhpisit ispîhk kâ-kî-nahît! | As it turned out, Wisahkecahk was sitting up among the branches right over where the old one was lying down. He spent the long hours of the night pelting the face of the would-be sleeper with cones, pieces of sticks, and snow. Being given to roguish tricks, he managed to spend a very enjoyable time of it, laughing silently to himself whenever he managed to make a good hit. | | kâ-kî-pê-kîkisêpâyâyik, mêtoni êkâ kwayask ê-kî-ohci-nipât, kisêyiniw kî-tohkâpiw êkwa êkota ispimihk watihkwanihk kî-ayâyiwa omôsoma. “âh! êkota kitayân nimôsom,” kî-itwêw. “âha,” kî-itwêw wîsahkêcâhk. “ê-kî-pêhitân ôma kapê-tipisk sôskwâc êkâ ayiwâk wâhyaw kita-itohtêyan.” “tâpwê kimiyohtwân nimôsom,” kî-itwêw mîkihkwanîsow. “namôya katâc ayiwâk kinwêsk kita-pêhoyan; ayisk ninôhtêhkatân. sêmâk ispimihk nika-iskwâhtawîn kita-nipahitân." | In the morning, after a very troubled sleep, the old one opened his eyes and there right above him among the branches was his “moose.” “Ah! There you are, my good moose,” said he. “Yes,” replied Wisahkecahk. “I have been waiting for you all night so that you will not have to go any farther.” “What a good moose is mine,” said the Hairy Heart. “You will not have to wait much longer; for I am hungry. I will come up right away and dispatch you.” | | êkosi tâpwê kî-ati-iskwâhtawîw, ê-kî-miciminahk tahkahcikan. tahtwâw ispimihk kâ-kî-itâpit wîsahkêcâhkwa watihkwana kî-nanamipitamiyiwa êkwa kî-pahkihtinwa askiy êkwa miscikosa owîhkwâkanihk êkwa oskîsikohk êkwa mîna kâ-kinwâyik otahkahcikan kî-wanâhikow. | Suiting the action to his words he began to climb the tree, spear in hand. Every time he looked up, Wisahkecahk shook the branches and a shower of dust and pieces of sticks would fall on his face and eyes. Furthermore, his long spear was causing him much difficulty. | | “pê-itisinamawin kitahkahcikan êkwa êkosi kikakî-âpacihtân nîso kicihciya,” kî-itwêw wîsahkêcâhk. “tâpwê iyinîsiw môswa,” kî-itwêw nîmihkwanîsiw ê-akâwâtahk anihi kotaka otiyinîsiwin. “namôya niya êwako nikakî-ohci-mâmitonêyihtihtay.” | “Hand your spear up to me, and then you can use both hands in grasping the branches,” suggested Wisahkecahk. “What a clever moose,” said the Hairy Heart in admiration of the other’s intelligence. “I should never have thought of that myself.” | | êkosi ê-kî-pôni-itwêt kî-itisinamawêw otahkahcikan êkwa wîsahkêcâhk kî-manâtisi-itêw êkâ ispimihk kita-itâpiyit nânitaw isi kîkway ka-pahkihtiniyik oskîsikohk, êkâ kita-pisihk. ôma iskwêyâc kakêskimâwasowin kî-miyohtam kisêyiniw êkwa kî-iskwâhtawîw nîhcâyihk ê-kî-itâpit. ispîhk kêhciwâk ê-kî-ayâyit wîsahkêcâhkwa kî-tahkamikow tahkohk ostikwânihk. mêtoni kî-tikinêpayiw ana macâtis êkwa kî-nîhcipahkisin, mâka ôki mîmihkwanîsowak namôya kî-wîhcasin kita-nipahihcik. piyisk kî-pasikôw êkwa kî-ati-ayahpipayiw wîkihk isi, ê-kî-mâh-mawimot tahtwâw tahkahcikan ostikwânihk kâ-astêyik watihkwana kâ-tâwahamiyit. | So saying, he handed up his spear, and Wisahkecahk solicitously asked him not to look up in case something should fall into his eyes. This last piece of advice the old one appreciated also, and came crawling up with his head down. When he was near enough, Wisahkecahk drove the spear into the crown of his head. The creature was indeed stunned and fell to the ground, but the Hairy Hearts were very tenacious of life. In a little while he staggered up to his feet and began carefully walking home, groaning every time a branch touched the spear which was still in his head. | | piyisk wîkihk kî-takohtêw ê-kî-wîsakêyihtahk ostikwân. mêtoni kî-wawânêyihtamwak kahkiyaw kapêsiwinihk. namôya awiyak kî-kiskêyihtam tânisi kita-kî-itôtamihk ôma kâ-kî-isi-kitimâkahk! | After a painful effort he reached home. Consternation reigned in the camp. No one seemed to know what should be done under such grave circumstances. | | piyisk pêyak awiyak nânitaw kî-itwêw. | At length one of them suggested a plan. | | “nitomâtân otiyinîsiw!” kî-itwêw. | “Let the Wise One be called!” said he. | | ana kâ-kî-mâmiskômiht ê-kî-itêyimiht ê-mâwaci-iyinîsit. kahkiyaw kî-tâpwêhtamwak. | The one referred to was supposed to be of a very superior intelligence. All concurred with this suggestion. | | otiyinîsiw kî-pê-takosin. kî-pîhtokwênam ostikwân mîkiwahpihk ita kâ-kî-pimisiniyit anihi miswâkana. sêmâk kî-kiskêyihtam tânisi kita-kî-itôtamihk. “sâp…!” kî-itwêw; êkwa êkosi kâwi kî-kîwêw. namôya awiyak kî-nisitohtam kîkway kâ-kî-itwêt mâka ê-kî-sôhkihtâkosit sôskwâc ayiwâk kî-kistêyimâw! kîhtwâm kî-nâtitisahwêwak. anohc êkwa nawac misakâmê kî-wîhtam: “sâpostah!” kî-itwêw. | The Wise One responded to the call readily. Putting his head into the wigwam in which the wounded one lay, he took in the situation at a glance. “Sap…!” said he; and with that went back to his own lodge. No one understood him but this indefiniteness of speech served to heighten the respect that was held for him. They sent again for him. This time he was more explicit: “Sapokechich! (hammer it through),” said he. | | ayisk ê-kî-iyinîsit namôya awiyak kî-ânwêhtawêw. kî-sâpotahamwak tahkahcikan êkwa kî-nipiw kisê-mîmihkwanîsow. kî-mowikow owâhkômâkana, omôsiskwêwa kî-mîciyiwa nawac mistahi omiyaw. | Being wise, nobody thought of questioning the advice he gave. They hammered the spear through, and the old Hairy Heart died. His own kin ate him up, his widow claiming the greater portions of the carcass. | | êkwa êsa kî-canawîw wîsahkêcâhk. kî-kiskêyihtam êkâ ê-wî-pakitêyimikot êkwa mîna namôya wiya kî-nôhtê-sipwêhtêw êkota ohci pâtimâ kahkiyaw ôhi mîmihkwanîsowa kita-misiwanâcihât askîhk ohci. kî-osîhtâw sôskwaciwêwin kîskatinahk, ê-kî-sîkahahtahk kita-sôskwâyik. nîhtâmatinâhk kî-nahastâw kihci-mihti. | In the meantime Wisahkecahk had been busy. He knew they would not give him up and he surely was not going back himself till he had rid the earth of them. He made a slide down a steep hill, throwing water over it till it was very smooth. At the bottom of this he placed a big club. | | ispîhk kâ-kîsi-wawêyîstahk kî-itohtêw mîmihkwanîsowa okapêsiwiniwâhk. kî-tipiskâw êkwa kahkiyaw mîkiwahpa kî-wâsitêwa, kotawâna ê-kwahkotêki pîhcâyihk. kî-pêhtam ayamiwin êkwa pâhpiwin. namôya ahpô kî-mihtâtêwak ohtâwîmâwa okapêsiwiniwâhk ohci. wîsahkêcâhk kî-sîhtaham opakwahtêhon êkwa mîna omaskisiniyâpiya, kî-têpwê “Hai! tânisi ôma kiyawâw mîmihkwanîsowak ê-itôtamêk? kiyâpic kimôsomiwâw âpihkohow!” mêtoni ê-kî-misi-kitohk! mîmihkwanîsowak, nâpêwak, iskwêwak, kâ-misikiticik, kâ-apisîsicik, kahkiyaw kî-wayawîpahtâwak ê-kî-nawaswêcik wîsahkêcâhkwa, ayisk kapê ê-kî-nihtâ-kisiskâpayihot, kî-pâsci-ohpîw timi-kônihk ispatinahk ê-kî-ispahtât ita kâ-kî-osîhtât sôskwaciwêwin. kî-takopahtâw sôskwaciwêwinihk êkwa kî-sôskwaciwêw nîhtâmatin isi. êkota kî-nîpawiw, ê-kî-pêhot, ê-kî-tahkonahk kihci-mistik. | All the preparations being made, he went to the Hairy Heart camp. It was night time and the wigwams were all alight with fires in them. He could hear talking and laughter. They were not mourning for the death of the father of the camp. Wisahkecahk [sic, tightening his belt and seeing that his shoe strings were securely tied, yelled out, “Hai! What are you Hairy Hearts doing? Your ‘moose’ is still at large.” A great hubbub arose! The Hairy Hearts, male and female, big and little, rushed out and gave chase to Wisahkecahk, who, always fleet of foot, bounded over the deep snow, heading straight for the top of the hill on which he had made his slide. Coming to it, he slid down to the bottom. Here he took up his position waiting, club in hand. | | mîmihkwanîsowak kî-pêci-pahtâwak, ê-kî-nîpitê-pahtâcik. ana kâ-kî-mâwaci-kisîpahtât nîkân kî-nîhci-sôskwaciwêpayiw. wîsahkêcâhk kî-pakamistikwânêhêw êkwa kî-napatêwêpinêw. pâh-pêyak kî-pê-sôskwaciwêwak ôki, pâh-pêyakwan kî-âh-ispayihikowak. iskwêyânihk ana nôtikwêw, ê-kî-pê-têpwêt êkwa ê-kî-matwêsiniyit opakâhcikanaskihkwa kâ-kî-nayêt. wîsta mîna pêyakwan isi kî-isi-nisiwanâcihâw. | The Hairy Hearts came on, strung out in line. The swiftest of them was the first one to come sliding down the hill helplessly. Wisahkecahk struck him on the head and threw him aside. One after the other, the rest came down and all were met in the same way. Last of all the old widow came down the slide with screams and a great deal of clatter caused by her pots which she had slung on to her back. She, too, met the same fate accorded to the others. | | wîsahkêcâhk êkwa kî-sikopitam miyawa êkwa mosahkinam mitêha. kî-miyawêsina êkwa kiyâpic ê-kî-pahkahokohk. kî-misi-kotawêw êkota ê-kî-pônahk mitêha, namôya kî-ohci-sipwêhtêw pâtimâ ê-kî-mêstâskitêyiki. | Wisahkecahk now ripped the bodies open and pulled out the hearts. They were hairy and still beating. Making a huge fire he burnt them, nor did he leave till they were burnt up completely. | | kî-môsahkinam pihkowa êkwa kî-ohpiwêpinam. yôtihk kî-sipwêyâstana; êkwa ê-kî-simacikâpawit, kî-itwêw: “ôtê nîkan namôya ôki macâtisak kata-ihtakowak ôta askîhk, osâm kita-wanâhêwak ayisiyiniwa. ôta ohci pihkohk otêhiwâwa ohci kâ-wêpâstahki apisi-wâpiski-pisiskisîsak kita-miyo-âpacihikwak ayisiyiniwa, kita-mowihcik ispîhk êkâ kâ-mihcêtiyit kotaka pisiskiwa. | Taking up the ashes he threw them up. The wind wafted them away; and, standing up tall and noble in bearing, he made his usual pronouncement, “In days to come such beings as these will not exist on earth. They would be a hindrance to man. Out of the ashes of the hearts which are scattered will come small white animals which will be food for man when other and larger game is scarce.” | | ôta ohci, êkwa nêtê ohci, ita kâ-kî-pahkihtihki pihkowa, sipwêh-kwâskohtiwak aniki kâ-nîpêwisicik pisiskisîsak kâ-miyo-âpacihâcik ayisiyiniwak…wâposwak. | From here and there, wherever the ashes he had thrown up fell, hopped away those mild and timid animals which have been so useful to man – the rabbits. | | Notes: | | Thanks to Billy Joe Laboucan for providing the word mîmihkwanîsowak for "Hairy Hearts". | We have replaced Ahenakew's "English" spelling of Wesakaychak with our preferred English spelling: Wisahkecahk. | | Robert Brightman uses the term "omîmîthîtîsiwak" in acathôhkîwina and âcimowina: Traditional Narratives of the Rock Cree Indians (University of Regina Press, 2007) |

View Details

Your browser does not support the audio element. tāpiskōc iskotēw ōma niya.
kīspin nākatēyimiyani,
kipimātisiwin kika-kīhkāyāsowēstamātin.
māka mētawākāsiyani, kika-kwāhkoson.

ᑖᐱᐢᑰᐨ ᐃᐢᑯᑌᐤ ᐆᒪ ᓂᔭ᙮
ᑮᐢᐱᐣ ᓈᑲᑌᔨᒥᔭᓂ,
ᑭᐱᒫᑎᓯᐏᐣ ᑭᑲ ᑮᐦᑳᔮᓱᐍᐢᑕᒫᑎᐣ᙮
ᒫᑲ ᒣᑕᐚᑳᓯᔭᓂ, ᑭᑲ ᒁᐦᑯᓱᐣ᙮

I am like fire.
If you take care of me,
I’ll brighten your life.
But if you play with me, you’ll burn.

Translated from English; origin unknown. Thanks, Arok Wolvengrey!

View Details

I’m stealing this salute for International Mother Language Day from Arok Wolvengrey (though technically, he may have stolen it from me.) The late Freda Ahenakew and the Cree language are the embodiment of mother, and mother language both for Arok and for me. We are deeply fortunate to be treated as members of her family.

Click through to find audio and complete images from nicâpân owâskahikan / Câpân’s House, the book published by Cree Literacy Network to recognize the dedication of Saskatoon’s Dr Freda Ahenakew Libary in 2017. Listen and read along in Cree, to learn a bit about the home and family of our late honorary founder, Dr Freda Ahenakew. And – if Cree is your mother language, or even your adopted-mother language – take a moment to celebrate nêhiyawêwin and its âhkamêyihtamowin.

nicâpân owâskahikan / Câpân’s House

View Details

Thanks, Ben Godden, for bringing together a handful of your many talents to create this great little teaching video for kids. (The repetition and context make it really useful for us bigger kids, too.) I hope there are lots more like this to come!

In this case, Ben has imagined a teaching context, chosen resources, written text to fit, composed his melody, recorded that melody, created a video, subtitled the video in Cree and published it to YouTube. That’s eight individual functions that don’t even count the hours and hours of learning Cree, learning music, learning computer skills, or the time spent planning and practising to create a video without errors (or just imagining being a kid in the first place!)

While it would be amazing if everyone possessed this range of skills (and âhkamêyihtamowin), it’s also a reminder that we each have skills to share (even if some of us rely on more collaborators.) It’s also a reminder to appreciate the combined skill and effort it will take to create the vast library of resources we collectively need to support meaningful language revitalization – and to support young speakers of Cree, who represent the future of the language.

As for those kids: Their work should be play, and singing along is a just plain fun.

View Details

miyo-sâkihitowin-kîsikanisik! (y-dialect)
ᒥᔪ ᓵᑭᐦᐃᑐᐏᐣ ᑮᓯᑲᓂᓯᐠ!
Happy Love Day!

Looking for more Valentine’s Day greetings (including audio)?
Try here: https://creeliteracy.org/2015/02/14/a-little-love-for-valentines-day/

View Details

On what would have been her 92nd birthday, Arok Wolvengrey and Solomon Ratt both composed haikus in honour of the late Freda Ahenakew. Meanwhile, at Muskeg Lake, her large extended family and many friends will gather later for a feast at the gym, then watch a sneak peak of the documentary that Freda’s granddaughter Tristin has been working on for the last two years. Since I can’t be there this time to join the celebration, I’ll use this post to honour her legacy with poetry in Cree language, and to send love and best wishes to everyone who gathers there to celebrate her living legacy.

From Arok Wolvengrey, a morning haiku, “for nikâwipan” read here by Solomon Ratt:

Your browser does not support the audio element. “takahkihtâkwan,”
nititêyihtên mâna
nêhiyawêwin.

“ᑕᑲᐦᑭᐦᑖᑿᐣ,”
ᓂᑎᑌᔨᐦᑌᐣ ᒫᓇ
ᓀᐦᐃᔭᐍᐏᐣ᙮

“It sounds good to me,”
I always think to myself,
the Cree language.

From Solomon Ratt, in honour of the late Freda Ahenakew on the occasion of her birthday, another:

Your browser does not support the audio element. âhkamîthimotân:
kipîkiskwîwin nipâw
waspâwihtântân.

ᐋᐦᑲᒦᖨᒧᑖᐣ:
ᑭᐲᑭᐢᑹᐏᐣ ᓂᐹᐤ
ᐘᐢᐹᐏᐦᑖᐣᑖᐣ᙮

Let us persevere:
Your language is a-sleeping,
Let us wake it up.

View Details

An eighth and final story for this year from the English-only collection published by Stan Cuthand in 1973, newly translated back into Cree for storytelling month by Solomon Ratt. These new translations – back into Cree – give us all a chance to listen, read along, and participate simultaneously in cultural reclamation and linguistic revitalization.

| wîsahkêcâhk êkwa amisk | Wisahkecahk and the Beaver | | --- | --- | | Translated into Cree by Solomon Ratt (2024) | Stan Cuthand, Ed., nêhiyâw atayohkêwina (Cree Legends): Stories of Wîsahkêcâhk. Saskatoon: Saskatchewan Indian Cultural Centre (1973, rev. 1977, 1988). Pp 67-73 | | pêyakwâw êsa wîsahkêcâhk ê-kî-papimohtêt ispîhk kâ-otihtahk ê-kâmwâtaniyik sîpîsis. | Once upon a time Wisahkecahk was walking along and he came to a quiet stream. | | “mahti ôta nika-aywêpin,” kî-itêyihtam. êkosi kî-kawisimow sisonê sîpîsisihk êkwa wîpac kî-nipâpayiw. | “Let me rest here,” he thought. So he laid on the shore and soon fell asleep. | | êkota êsa sîpîsisihk ê-kî-mêtawêcik amiskwak. pêyak amisk kî-itwêw, ‘cîst! nâha nêtê kistêsinaw wîsahkêcâhk ê-matwê-nipât! mahti nika-nitawi-sêkihâw!” | There were beaver playing in the stream. One of them said, “Look! There is our brother Wisahkecahk sleeping. Let me go and scare him.” | | êkosi amisk kî-âsowaham êkwa kî-sîkahâhtawêw wîsahkêcâhkwa. mêtoni wîsahkêcâhk ê-kî-koskohikot, kâ-kî-simaci-kwâstohtit. | So the beaver swam across and splashed water on wîsahkêcâhk. wîsahkêcâhk was so startled that he jumped up. | | ispîhk kâ-kî-wâpamât amiskwa kî-nawatinêw osôyihk. kî-nipôhkâsiw amisk. | Upon seeing the beaver, he caught him by the tail. The beaver played dead. | | wîsahkêcâhk kî-tâhkopitam otahpiht-tahkopicikaniyâpiy ohci amiskwâyôhk êkwa êkosi kî-nayômêw. âh-âskaw mâna amisk kî-pasihkwêtahêw wîsahkêcâhkwa osoy ohci. wîsahkêcâhk kî-itêyihtam misoy ê-kî-piswahtiniyik watihkwanihk ita sakâsa kâ-kî-miyâskahk êkosi misoy ê-kî-pasihkwêtahikot. | Wisahkecahk fastened the drawstring from his tobacco pouch around the beaver’s tail, and carried him on his back. Several times the beaver would slap Wisahkecahk on the face. Wisahkecahk thought the tail was only snagged on a branch of the bushes he passed, and that the tail sprang back to hit his face. · | | piyisk kî-otihtam sâkahikan wîsahkêcâhk. kî-itêyihtam êkota kita-nakît, “âh, nika-môsahkinên mihcisa êkwa nika-kîsiswâw niminahowin,” kî-itêyihtam. kî-nôhtêhkatêw. kî-akotêw amiskwa mistikohk. êkwa kî-nâcimihtêw. | By and by, Wisahkecahk came to a lake. He decided to stop, “Ah, I’ll get some wood and cook my game,” he thought. He was hungry. He hung the beaver on a tree. And he went to fetch some dry wood. | | êkosi, ispîhci amisk kî-tapasîw. tânisi kâ-isi-kaskihtât namôya niya nika-kî-wîhtên. wîsahkêcâhk kâwi kî-pêtohtêw ê-kî-tahkonahk mihcisa êkwa kî-namatêw amisk, kiyâpic ê-kî-tahkopisoyit ahpihta osôhk. | Meanwhile the beaver escaped. How he did it, is not up to me to say. Wisahkecahk returned with the wood and the beaver was gone, with the tobacco pouch still tied to his tail. | | wîsahkêcâhk kî-têpwêw, “amisk, tânitê kâ-ayâyan?” | Wisahkecahk yelled, “Beaver, where are you?” | | êkota êsa sâkahikanihk kâ-kî-ayât amisk. “amisk pêci-pimosinâsin nitahpiht, nitawêyihtên nitâpiht êkwa nicistêmâw,” ê-kî-isi-pakosîhât. | There was the beaver in the lake. “Beaver! Throw back my pouch, I need my flint and tobacco,” he begged. | | amisk kî-itêyihtam, “kîhtwâm nika-wawiyasihâw nistês.” kî-wêwêkinêw ahpihta asiskiy ohci. | The beaver thought, “I’ll play another trick on my brother.” He covered the pouch with mud. | | kî-pimosinêw ahpihta, mâka kî-nawatisin owatihkwaniyihk mistikwa cîkakâm kâ-nîpawiyit. asiskiy tahcipayiw ahpihtihk ohci êkwa kî-pakastawêpayin. wîsahkêcâhk kî-pêhtam camohkahikêwin êkwa kî-nitawi-natonawêw otahpihta. | Then he threw the pouch, which was caught by a branch of a tree standing on the water’s edge. The mud fell off the pouch into the water. Wisahkecahk heard the splash and went to look for the pouch. | | kî-miskawêw ahpihta nipihk ê-akohtiniyit. kî-moscihicênêw. kâh-kîhtwâm kî-kâh-kocihtâw mêtoni ê-kî-ati-mônahahk wâtihkân atâmipîhk. | He found the pouch lying in the water. He scooped it up with his hand. Again and again he tried until he made a deep hole at the lake bottom. | | wîpac osâm wâhyaw. êkwa kî-pakastawêpayiw êkwâni êsa piko kâ-kî-nisitawêyihtahk ahpiht ê-kî-akotêyit watihkwanihk. cikâstêpêkisiniwin êsa kâ-kî-kakwê-moscihicênahk. | Soon he reach too far. Then he fell in. Only then did he realize that the pouch was hanging on a branch. It was the reflection of the pouch he was trying to scoop out. | | “kikî-wawiyasihin, amisk. kika-tipahikêhitin mwêstas!” êkosi, wîsahkêcâhk kî-ati-âhkami-pimâcihow | “You played a trick on me, Beaver. I’ll get you next time.” With that, Wisahkecahk continued on his journey. | | … âhkamihtâw opimâcihowin | ... the journey goes on. |

For more Cree Legends, and past sessions from Indigenous Storytelling month, click here!

We recently discovered that the original 1973 publication (English only) can still be purchased from SICC. Wouldn’t it be great to persuade them to publish a new, bilingual edition!
Click here for ordering instructions.

View Details

Empowering Youth to Lead the Way in Language is the theme of the upcoming MALS Symposium,

• February 21-22, 2024
• Canad Inns Destination Centre, Polo Park
• Winnipeg, Manitoba
• Registration (free, but limited to 200 attendees): https://online.gotoregister.ca/mals-individual

Click here for latest updates to Conference Details – Keynotes, Entertainment, Agenda. Manitoba Aboriginal Languages Strategy (MALS) was created to promote, revitalize, and support Aboriginal Languages throughout Manitoba. Ancestral knowledge, as carried in our languages, songs, stories, community histories, and other key practices and customs, connect and bridge generations. The languages of First Nations, Métis and Inuit teach us about who we are as a people. Language creates a strong connection from the past to the present and helps shape Indigenous identity. We recognize the importance of land and the role that the land plays in connecting to our language and history. We also recognize that learning can take place beyond the walls of a classroom.

View Details

A seventh story from the collection originally published only in English by Stan Cuthand in 1973, newly translated back into Cree for storytelling month by Solomon Ratt. This is how cultural reclamation and linguistic revitalization work hand in hand!

| êkwako ohci kâ-misâyik oskotâkay môswa | Why the Moose has a Baggy Coat | | --- | --- | | Translated into Cree by Solomon Ratt (2024) | Stan Cuthand, Ed., nêhiyâw atayohkêwina (Cree Legends): Stories of Wîsahkêcâhk. Saskatoon: Saskatchewan Indian Cultural Centre (1973, rev. 1977, 1988). Pp 62-66 | | pêyakwâw êsa, kayâs, namôya pisiskiwak kî-ohci-mihyawêsâkaniyiwak êkwa namôya kî-ohci-mitêskaniwak. êkwa ispîhk kâ-kî-ati-kisinâk mêtoni mâna pisiskiwak kî-kawaciwak, ispîhk kâ-kî-tahkiyowêyik. namôya kî-kîsowâyiw opapaki-asâkayiwâwa. | Once upon a time, the animals did not have fur coats and horns. However, when the world became very cold, the cold winds made the animals suffer. Their thin coats were not warm. | | pêyakwâw, ê-kî-kîsikâk, maskwa kî-nitomêw kotaka pisiskiwa ta-pê-mâmawapiyit. nikik, pisiw, wâpos, apisimôsos, êkwa mahkêsîs mîna kahkiyaw kotakak pisiskiwak sakâhk ohci kî-pê-itohtêwak. | One day the Bear decided to call a meeting. He asked all the animals to come. The otter, the lynx, the rabbit, the deer and the fox and all the others of the forest came. | | kî-wiyasiwêwak ta-wîhtamawâcik kisê-manitowa kîkway kâ-kî-nitawêyihtahkik, ta-nitotamawâcik kîsôwahona. kî-wiyasiwânawan apisimôsos, kâkwa, êkwa maskwa ka-nitonawâcik ostêsiwâwa, wîsahkêcâhkwa. wîsahkêcâhk kî-kaskimâw ta-wîhtamawât kisê-manitowa kîkway kâ-nitawêyihtahkik. | They decided to tell the Creator of their needs, and ask him for warmer coats. It was decided that the deer, the porcupine and the bear would go out in search of their brother, Wisahkecahk. Wisahkecahk agreed to tell their Creator what their needs were. | | wîsahkêcâhk kinwêsk kî-pimâcihow wacîhk isi. mêtoni kinwêsk piyisk kâ-kî-pêtohtêt kisê-manitow. kinwêsk kî-pîkiskwêw. wîsahkêcâhk kî-natohtawêw êkwa namôya kî-ohci-pîkiskwêw. | Wisahkecahk went on a long journey to the Mountains. After a long time, the Creator came. He spoke a long time. Wisahkecahk listened and did not speak. | | kisê-manitow kî-sipwêhtêw. wîsahkêcâhk kâwi kî-nâtêw pisiskiwa. | The Creator left. Wisahkecahk went back to the animals. | | kî-wîhtamawêw kisê-manitowa ê-kî-kitimâkêyimikocik; êkwa wiyawâw ka-nâh-nawasônâcik itowahk wayâna kâ-nitawêyimâcik. | He told them the Creator took pity on them; and that they would have the choice of fur coats they wanted. | | kahkiyaw pêyakwan-ispîhk kî-pîkiskwêwak êkwa kî-nâtisahwêwak kîko wayâna kâ-nitawêyimâcik. kapê nîpin kî-atoskêw wîsahkêcâhk. kâ-kî-pê-takwâkiniyik mihcêt wayâna êkwa mitêskana kî-ayâwêw. | Everybody talked at once and they ordered what they wanted. Wisahkecahk worked all summer. By fall he had many coats and horns. | | môswa mâna kî-kâmwâtisiw êkwa kî-nâh-nohtêhkwasiw. kî-miywêyihtam ta-mowât waskatamwa, ta-mîcit nîpiya. kotakak pisiskiwak kî-pê-nâtikow êkwa kî-itikow “îîî, môswa, ta-kiyipiyan piko ta-nâtisahwat kiwayân. ka-mwêstasisin!” “kêyâpic nika-kêstinên” kî-itêyihtam. “misawâc kêyâpic mistahi wayânak ihtakowak.” | The Moose was a quiet sleepy creature. He enjoyed eating juicy roots of the water lilies, the sweet leaves of young trees. The others came to the Moose and said, “Say, Moose, you better hurry and order your coat. It may be too late!’’ The Moose continued to eat. “There is time yet,” he thought. “Besides there will be plenty of coats.” | | pêyakwâw, ê-kî-kîsikâk, wîsahkêcâhk kî-nitomêw kahkiyaw pisikiwa. “pê-nâtihkok kiwayâniwâwa mîna kitêskaniwâwa,” ê-kî-isi-têpwêt. | One day, Wisahkecahk called all the animals. “Come for your coats and horns,” he yelled. | | kahkiyaw kî-pê-itohtêwak êkwa pâh-pêyak kî-nawasônêwak otoski-wayâniwâwa. kî-papâsi-ispahtâwak nipîhk ê-kî-nitawi-wâpamisocik. | All the animals came and one by one, they put on their new coats. They hurried to the water to look at themselves. | | môswa êkotê kî-ati-itohtêw êkwa kâ-kî-nakiskawât otôtêma namôya nîkân kî-ohci-nisitawinawêw. êkwa kî-kiskisiw ta-nâtihsahwât opiponi-wayâna. êkotê kâ-kî-ati-itohtêw mâka nîswâw kî-kipihcîw ta-mîcit nîpiya miscikosihk ohci. piyisk kî-takohtêw. | The Moose was on his way and when he met his friends, he did not recognize them at first. Then he remembered to order his winter coat. On the way, he stopped twice to eat sweet leaves of young trees. Finally he arrived. | | wîsahkêcâhk kî-itwêw, “kahkiyaw wayâwak mêstinâwak. âtiht piko pîwisikana nitayân. kikitimâkisin. mahti kika-osîhtamâtin kîkway ta-kîsôwâk.” | Wisahkecahk said, “All the coats are gone. I only have a few scraps. You are pitiful. Let me fix you with something warm.” | | wîsahkêcâhk kî-osîhtâw ê-kî-misâyik miskotâkay, namôya awiyak ê-kî-nitawêyihtahk. kî-akotêyiw okwayâhk môswa. mitêskanak namôya awiyak kâ-kî-nitawêyimât kî-misikitiwak, ê-kî-napakisicik. | Wisahkecahk made a large baggy coat, no one wanted. It hung in floppy folds around Moose’s neck. The horns no one wanted, were large and flat. | | kî-mâyinâkosiwak, mâka môswa wîpac kî-wanikiskisiw otakotêw-wayâna êkwa onapakitêhkwana. kâwi kî-nitawi-mowêw waskatamwa. | They looked so awkward. But the Moose soon forgot his loose coat and flat horns. He returned to eat lily roots. | | kotakak aniki pisiskiwak kî-mamihcihikowak otoski-wayâniwâwa. kî-ati-ohtêyihtamitowak êkwa kî-mâh-mâyi-tôtâtowak piko kîkway. ispîhk kâ-kî-wâpamâcik môswa kî-pâhpihêwak ê-nawêyicimâcik owayâniyiwa ohci. | The other animals were so proud of their new coats. They grew to be envious and unpleasant to each other. When they saw Moose, they laughed and made fun of his coat. | | môswa kî-ati-pîkiskâtam kâ-kî-isi-kitimahikot wîtisâna. kî-mâci-pêyakwahkamikisiw êkwa kî-mâh-mîcisow nisikatanohk. | The Moose grew sad that his brothers would treat him so cruelly. He began to live by himself and feed in lonely places. |

For more Cree Legends, and past sessions from Indigenous Storytelling month, click here!

We just discovered that the original 1973 publication (English only) can still be purchased from SICC. Would it be great to persuade them to publish a new, bilingual edition!
Click here for ordering instructions.

View Details

A sixth story from the collection originally published in English only by Stan Cuthand in 1973, newly translated back into Cree for storytelling month by Solomon Ratt. This is how cultural reclamation and linguistic revitalization work hand in hand!

| êwako ohci ayîkos kâ-nêpêwisit | Why the Frog is Shy | | --- | --- | | Translated into Cree by Solomon Ratt (2024) | Stan Cuthand, Ed., nêhiyâw atayohkêwina (Cree Legends): Stories of Wîsahkêcâhk. Saskatoon: Saskatchewan Indian Cultural Centre (1973, rev. 1977, 1988). Pp 58-61 | | kayâs êsa mist-ayîkis kî-wîkiw sisonê misikamâhk. namôya kî-nihtâ-pakâsimow. namôya mîna kî-nihtâ-kwâskohiw. mâka kî-nihtâ-nikamow. | A long time ago, there was a big frog who lived by a big lake. He was not a good swimmer. He was not a good jumper either. But the frog was a good singer. | | kisiwâk ispatinâhk, wîsahkêcâhkt kî-wîkiw. kî-natohtawêw ayîkisa kâ-nikamoyit kâ-otâkosiniyik. kî-itisahamawêw mihcêt ê-miywâsiniyiki mîciwina ê-kî-nanâskomât onikamowin ohci. | Nearby on a hill, lived Wisahkecahk. He would listen to the frog singing in the evenings. He would send the frog gifts of food for his singing. | | ayîkis kî-ati-kâmwâtisiw. namôya kî-kiskêyihtam kêko mêkiwin mêskoc kita-itisahamawât wîsahkêcâhkwa. êkosi kî-kakwêcimêw niska mwêhci êkota ê-kî-pimohtêyit. | The frog became very unhappy. He did not know what gift Wisahkecahk might like in return. So he asked the goose who happened to go by. | | “oh, niska, kîkway kita-kî-miyak wîsahkêcâhk? ê-pâh-pê-itisahamawit mîciwin kêkâc tahto otâkosin.” | “Oh Goose, what shall I give Wisahkecahk? He sends me food almost every evening.” | | “tânêhki mâka êkâ kita-kî-itisahamawat kinikinik kita-kî-pîhtwât otospwâkanihk?” | “Why don’t you give him something to smoke in his pipe. Perhaps some kinnekinnic.” | | “ôh, êwako miyo-itêyihtâkwan! kinanâskomitin, niska!” | “Oh, that is a fine idea. Thank you, Goose.” | | ayîkis kî-mâci-atoskêw, ê-kî-manisahk nîpisiya êkwa ê-kî-kâskahahk mihkwâpêmakwa ta-pâstêyiki. wîpac mistahi kî-asahpitam. | The frog went to work, cutting red willows and taking off the bark to dry. Soon he had a big bundle. | | kîhtwâm kâ-pê-kîkisêpâyik niska kî-môsahkinam anima asahpicikan êkwa kî-ispihâw itê kâ-kî-cimatêyik mîkiwâhp ispatinâhk, ita wîsahkêcâhkwa kâ-kî-wîkiyit. wîsahkêcâhk kî-cîhkêyihtam êkwa mîna wîsta ayîskis kî-cîhkêyihtam. êkosi kî-mâh-mîskoci-miyitowak mêkiwina. | The next morning the goose picked up the bundle and flew to the lodge on the hill, where Wisahkecahk lived. Wisahkecahk was very pleased and the frog was happy, too. They continued to exchange gifts. | | pêyak kîsikâw ayîkis kî-itêyihtam ta-kiyokawât wîsahkêcâhkwa. kî-pâsam kinikinik êkwa kî-misi-asahpitam. kî-tawâhtêhtâw asicâyihk asahpicikanihk. êkota kî-pîhtokwêtâcimow. niska kî-pê-nîhci-pimihâw ê-kî-môsahkinahk asahpicikan. | One day the frog decided to visit Wisahkecahk. He dried kinnekinnic and rolled it into a bigger bundle than usual. He left an opening on one side of the bundle. He crawled into it. The goose came down and picked up the bundle. | | “kosikwan ôma,” kî-itêyihtam. kî-âyimîw ispimihk kita-isi-ohpahot mâka kî-kaskihtâw nâh-nawac ispimihk isi kita-isi-pimihât, papêyâhtak. | “This is heavy,” he thought. He struggled to gain height but managed to fly higher and higher and higher very slowly. | | ispimihk sâkahikanihk êkwa sakâhk kî-pimihâw, kêtahtawê ê-kî-mêkwâ-pimihât ayîkis kâ-kî-misi-câhcâmot! êkwa niska kî-kiciskinam asahpicikan, nâh-nîhcâyihk isi kî-isi-pahkihtin, askîhk isi. | Over the lake and forest he flew, while in flight suddenly the frog gave a loud sneeze. And the goose dropped the bundle that went down, down to the earth. | | ayîkis, ê-kî-nisitawêyihtahk askîhk ê-kî-isi-nîhci-pahkisihk, kî-têpwêw awiya kita-wîcihikot. aspahpicikan asinîhk kî-isi-pahkihtin. | The frog, realizing he was falling towards the earth, screamed for help. The bundle was falling towards some rocks. | | wîsahkêcâhk kî-pêhtawêw ayîkisa êkwa kî-pakosêyimow aspahpicikan kita-pahkihtiniyik sâkahikanihk. asiniskâhk kî-ati-sâkahikaniwiw êkwa sakâw kî-sisiskoci-nôkwan. ayîkis kî-pahkisin yôskahk, mitihkwanihk cîkakâm. | Wisahkecahk heard the frog and wished that the bundle would drop on the lake. The rocky ground became a lake and a forest appeared. The frog had a soft landing on branches of a tree by the lake. | | ispîhk ayîkis kâ-kî-wayawî-ahtawêt aspahpicikanihk ohci, otahk oskâta kî-mêcimosiniyiwa tâskiso-watihkwanihk. kî-kakwê-pihkohisow. mêtoni ê-kî-ati-kinwâyiki otahk oskâta. nawac mistahi kâ-kî-kakwê-pihkohisot, nawac kâ-kî-ati-kinwâyiki oskâta. | As the frog slipped out of the bundle, his hind feet were caught by a fork of two branches. He struggled to free himself. He stretched his hind legs. The more he struggled, the longer his hind legs became. | | kêtahtawê oskâta kî-wîhkwacipitam êkwa kî-pakastawêpayiw. kî-cîhkêyihtam kiyâpic ê-kî-pimâtisit. mâka kî-nêpêwihikow otahk oskâta ê-kî-isi-kinwâyiki. | At last the feet slipped out and he fell into the lake. The frog was glad to be alive. But he was ashamed of his long hind legs. | | wîsahkêcâhk kî-pê-itohtêw êkwa kî-itwêw, “kikinokâta kika-wîcihikon kita-nihtâ-pakâsimoyan. êkwa mîna kika-nihtâ-kwâskohtin!” | Wisahkecahk came and said, “Your long legs will help you to be a good swimmer. You will be a good jumper, too. | | mâka âhci piko kî-nêpêwisiw êkwa kî-kâsôw nipîhk. anohc mîna kâ-kîsikâk, ayîkisak kêyâpic nêpêwisiwak ayisk ê-kinokâtêcik. | Yet the frog was still embarrassed and hid in the water. To this day, all frogs are shy because they have long legs. |

For more Cree Legends, and past sessions from Indigenous Storytelling month, click here!

We just discovered that the original 1973 publication (English only) can still be purchased from SICC. Would it be great to persuade them to publish a new, bilingual edition!
Click here for ordering instructions.

View Details

A fifth story from the collection originally published in English only by Stan Cuthand in 1973, newly translated back into Cree for storytelling month by Solomon Ratt. This is how cultural reclamation and linguistic revitalization work hand in hand!

| êwako ohci kâ-sâkâwâyiki otihtimana wâpos | Why the Rabbit has Narrow Shoulders | | --- | --- | | Translated into Cree by Solomon Ratt (2024) | Stan Cuthand, ed., nêhiyâw atayohkêwina (Cree Legends): Stories of Wîsahkêcâhk. Saskatoon: Saskatchewan Indian Cultural Centre (1973, rev. 1977, 1988). Pp 55-57 | | pêyakwâw wîsahkêcâhk kî-papimohtêw sakâhk kâ-kî-atimiskawât wâposwa. kêtahtawê kî-sisikoci-nakîw wîsahkêcâhk. “tânisi awa ê-isi-ayât ana wâpos?” | Once upon a time Wisahkecahk was walking along in the woods; he passed a rabbit. Suddenly Wisahkecahk stopped. “What is wrong with that Rabbit?” | | kâwi kî-nâtêw wâposwa. êkwa kî-ati-pâh-pâhpiw! “kîkway ôma kâ-pâhpiskâkot?” kî-itêyihtam ana kâ-kî-koskowihiht wâpos. “ahpô êtikwê ê-wî-wawiyasihit!” | He went back to the rabbit. And he started to laugh and laugh. “What’s this that makes him laugh?” thought the startled rabbit. “Perhaps he is planning to trick me!” | | “wâpos,” kî-itwêw wîsahkêcâhk. “tânêhki ôma kâ-sâkâwâki kitihtimana? kiwawiyasinâkohikon.” | “Rabbit,” said Wisahkecahk. “Why are your shoulders so narrow? It makes you look funny.” | | wâpos ispimihk kî-itâpiw, “ispîhk kâ-kî-oskâyawiyân nikî-mohcowin, nîso ê-kî-wîcimosiyân. âyêtaw mâna nikî-wîtapimikwak. pâh-pêyak mâna nikî-nitawêyimik ta-pisiskêyimak. nikî-itêyimison ê-takahki-nâpêwiyân. nikî-mamihcihikwak, nikî-wîsâhkawêhikwak okîsowiniwâw. namôya nikî-ohci-nisitawêyihtên ê-kî-mâkoniskawicik, nawac ê-sâh-sîhtiskawicik. piyisk nikî-ati-mwêstâtêyimikwak; kâ-nakasicik. anohc piko nitayân sâkâwâ-mitihtimana kita-kiskisiyân nîcimosak.” | The Rabbit looking up said, “When I was young and foolish I had two sweethearts. They used to sit on each side of me. Each one tried to get my attention. I thought I was very attractive. I was flattered by their interest, was so charmed by their warmth. I did not realize that they were squeezing me tighter and tighter. Soon they grew tired of me; they left me. Now I have only narrow shoulders to remind me of my lovers.” | | kî-kitimâkinawêw wâposwa wîsahkêcâhk. | Wisahkecahk looked with pity at the rabbit. | | “wâpos,” kî-itwêw, “kikî-mohcowin, êwak-ohci kapê kika-sâkâwâ-mitihtimanin.” | “Rabbit,” he said, “you were foolish, for that, you will remain narrow shouldered.” | | êkosi kî-nakatêw wâposwa opîkiskwâtisiwin! êkospîhk ohci kahkiyaw wâposwak sâkâwâ-mitihtimaniwak. | So he left the poor rabbit with his sorrow! From that time on all rabbits have narrow shoulders. |

For more read-along Cree Legends, and past sessions from Indigenous Storytelling month, click here!

We just discovered that the original 1973 publication (English only) can still be purchased from SICC. Wouldn’t it be great to persuade them to publish a new, bilingual edition?
Click here for ordering instructions.

View Details

Thanks to Pat Bruderer for bringing her beautiful birchbark biting to show at Winnipeg’s Urban Shaman Gallery this month. Her installation is titled, “Biting Back: Our Cultural Resilience.” It was an honour for me to talk with her about her work – along with fellow Peter Ballantyne band member Samara Harp. David McLeod of NCI Radio was there, too (always at the coolest events), preparing one of his trademark iPhone video interviews, and he kindly agreed to share it here.

Pat Bruderer | Biting Back: Our Cultural Resilience
Runs until March 16, 2024
Urban Shaman Gallery
203 – 290 McDermot, Winnipeg

As Pat told Dave, “I feel a great responsibility as a carrier of this traditional art form as well as for the teachings it holds which are many. I’m a mother, kohkom to many and my relationships continue to thrive. Through cultural resilience, I bite back.” Seeing so many of her pieces labelled bilingually in English and Cree is another element of the presentation that makes us beam, as she uses her platform to promote linguistic resilience as well.

View Details

Happy International Literacy Day 2023! A recent post about a new Plains Cree/English title from Orca Book Publishers reminded me that we have never presented a full list of the Cree Dual-language Kids’ Books that members of the Cree Literacy Network have translated and/or edited. Now’s the time!* Like many of our Elders, we share […]

View Details

Over the last several years, we’ve been pleased to work with Orca Books to help prepare beautiful books for kids that are bilingual in Plains Cree and English, and carefully produced in SRO. It’s a pleasure to announce yet another title in this collection, written by Sandra Lamouche, illustrated by Azby Whitecalf, and translated into Plains Cree by Dolores Greyeyes Sand.

There are lots of good places to order (including GoodMinds and even Amazon), but at Orca Books, you’ll find some great preview images (https://www.orcabook.com/We-Belong-to-the-Drum-mistikwaskihk-kitip%c3%aayimikonaw). You’ll also find a PDF edition of the poster shown here (use this link for the free download) that would make a great classroom resource. The poster gives a very elementary introduction to possessive pronouns and kinship terms – as they’re used in the book, and as they’re used in ordinary speech.

View Details

Thanks to everyone who helped record this important moment for community memory, and for ensuring that the Cree language was lovingly incorporated into the memorial and the celebration. It’s an honour to record the moment here.

Special thanks to Teron Roberts, whose organization and tenacity created this moment. In his own words,:
Thank you to everyone who came to sit and visit with us today at the Holy Trinity Anglican Church at Stanley Mission.

We unveiled the Memorial Plaque made in Remembrance of our Ancestors who died in the Influenza Epidemic of 1920. It is Dedicated to the Survivors and all their Loved ones left behind who cared for, attended the sick and dying, and helped bury the dead. It is also Dedicated to the unknown, but remembered Relatives who died and were buried out on the land. Each an irreplaceable loss. Each leaving behind a family, and a community forever changed. kikistîthitinân: we honour you.

Special Thanks of Chief and Internal Council of Lac La Ronge Indian Band and Councillors of Stanley Mission. A sincere acknowledgment to Ty Roberts and the LLRIB Lands and Resources department for their involvement in this project: kinanâskomitinâwâw.

The moment was captured on video, which you can view here; scroll down to for additional photos (click to open each for captions). Scroll down further still to link to our earlier post including full text of the monument and audio for read-along.

An iconic view of Stanley Mission from the invitation to the dedication event. The small island we see here in front of the church is the site of the mass grave of those lost in 1920.

Chief Tammy Searson-Cook, Elder Joe Roberts, and Reverend Eugene Merasty on hand to bear witness.

Scroll down and click to our earlier post that provides full text of the monument, a read-along recording from Solomon Ratt, and the names of those memorialized.

Stanley Mission's iconic Holy Trinity Church, with the newly placed monument.

Descendants of Patrick and Elizabeth Ratt (buried in the mass grave on the small island): Lucy (sister-in-law representing my brother Obie), sister Bella, me, nephew James, niece Deborah, and grandnephew Joel (he was too shy to tell me his name). Photo by Karen Balls-Charles.

From Solomon Ratt: My grandparents on my father’s side are buried on that little island. Their names are on the plaque. My grandfather’s name was Patrick. My late brother was named after him. Today (along with my sister Bella) I got to hold two of my late brother’s grandchildren (in Cree kinship they are also my grandchildren) both are named Patrick.

For the complete text of the memorial plaque, along with read-along audio, please visit our earlier post:

Stanley Mission Memorial Dedication

View Details

Obviously it’s exciting to see a bilingual Cree/English book reach the Canadian mainstream, but the inclusion of Solomon Ratt in yesterday’s list of “Great Canadian Memoirs” from CBC Books seems especially sweet. You can see the full list, including CBC radio interviews with each author, here: https://www.cbc.ca/books/20-great-canadian-memoirs-to-read-now-1.6949947.

For this post, I’ve borrowed CBC’s article “thumbnail” of the collected book covers so I can make a record of how Solomon’s book cover (in the bottom row) is actually touching Pamela Anderson’s book cover (immediately above). Eeeeeeeeee!

In case you haven’t already seen or heard about Sol’s book that includes so many beautiful pieces he’s shared with us here at Cree Literacy Network over the years, here’s a link to the publisher, University of Regina Press.

View Details

If you’ve watched the news at all lately, you’ll see Buffy’s 1992 vision of colonial capitalist corruption crumbling all around us in technicolour. Some of us are still merely witness to the ongoing effects of colonial destruction. At this very moment, others in the Northwest Territories (as well as Hawai’i and California) are trying to […]

View Details

This 2023 third edition of kiskinahamawâkan âcimowinisa / Student Stories – the first edition in electronic form – is presented here as a gift from the Cree Literacy Network to the 2023 cohort of Cree language students (wherever they may be), and to all those who may follow them. Students, instructors, and readers are invited […]

View Details

In his first summer of retirement (and our first summer of post-Covid freedom), Solomon Ratt squeezed in even more amazing hiking adventures than usual. Today’s post card is from Havasu, in the Grand Canyon, where he and Rhythm Ratt Shannon Dumba managed to combine hiking, singing, Cree language learning, photography and the moon, all in […]

View Details

ikwa, iskwâyâc sâkihiwîwin kâ-otinaman piyakwan sâkihiwîwin kâ-osîhtâyan. ᐃᑿ, ᐃᐢᒁᔮᐨ ᓵᑭᐦᐃᐑᐏᐣ ᑳ ᐅᑎᓇᒪᐣ ᐱᔭᑿᐣ ᓵᑭᐦᐃᐑᐏᐣ ᑳ ᐅᓰᐦᑖᔭᐣ᙮ “And, in the end The love you take is equal to the love you make.” Paul McCartney The featured photo is the Old Man of Storr on the Isle of Skye, from Sol’s summer adventures 2023.

View Details

Buffy, kinanâskomitinân kikihci-atoskêwin ohci. kikitohcikêwin, kinikamowina, kitâpasinahikêwina, kitâcimowina, kimasinahikêwin, kikiskinwahamâkêwina, êkwa kipîkiskwêstamâkêwin: kahkiyaw nipê-kiskinwahamâkonân. kikistêyimitinân. Buffy, ᑭᓇᓈᐢᑯᒥᑎᓈᐣ ᑭᑭᐦᒋ ᐊᑐᐢᑫᐏᐣ ᐅᐦᒋ᙮ ᑭᑭᑐᐦᒋᑫᐏᐣ, ᑭᓂᑲᒧᐏᓇ, ᑭᑖᐸᓯᓇᐦᐃᑫᐏᓇ, ᑭᑖᒋᒧᐏᓇ, ᑭᒪᓯᓇᐦᐃᑫᐏᐣ, ᑭᑭᐢᑭᓌᐦᐊᒫᑫᐏᓇ, ᐁᑿ ᑭᐲᑭᐢᑵᐢᑕᒫᑫᐏᐣ: ᑲᐦᑭᔭᐤ ᓂᐯ ᑭᐢᑭᓌᐦᐊᒫᑯᓈᐣ᙮ ᑭᑭᐢᑌᔨᒥᑎᓈᐣ᙮ Buffy, we thank you for your great work. Your music, your songs, your art, your stories, your writing, your teaching, your advocacy: all have taught […]

View Details

It’s an honour to share this public invitation from Stanley Mission as the community prepares to welcome friends and relations from all around to join them on Thursday August 31st as they dedicate a memorial plaque in remembrance of their ancestors who died in the Spanish Influenza Epidemic in the winter of 1919-1920. The memorial […]

View Details

What a delight to hear Wilfred Buck take his night sky stories to an outdoor crowd of thousands in this beautiful Canada Day Drone Show at The Forks in Winnipeg, in Treaty One territory. In this fabulous alternative to the usual Colonial fireworks, Wilfred worked with Jade Harper to produce a show that clearly put  […]

View Details

Happy National Indigenous People’s Day from Solomon Ratt, who is spending the day in Mescalaro Apache country, New Mexico, hiking with friends. asamik kicawâsimisak ithiniw-isihcikîwin. ᐊᓴᒥᐠ ᑭᒐᐚᓯᒥᓴᐠ ᐃᖨᓂᐏᓯᐦᒋᑮᐏᐣx Feed your children Indigenous culture. Click here to find posts from previous National Indigenous People’s Days.

View Details

In these clever videos, Janell Stick of nêhiyawêwin for the soul demonstrates one of the magical little features of the itwêwina online dictionary that is already available to anyone with the curiosity to point and click: tiny audio recordings gathered from Elders are embedded within many dictionary entries. And the Elders are even acknowledged by name and community. For some word forms, you can find pronunciation help from half-a-dozen named master speakers. How very appropriate that she’s chosen mâmaskâc and wahwâ for her demonstration!

Although the process demands significant time and effort to unroll completely, our friends at AltLab already have thousands more audio clips just like these ready and waiting to be uploaded into the dictionary. When I wrote about interjections just last month, I was pleased to learn that a significant collection of those forms has already been recorded by our own honorary founder, Jean Okimāsis. Slowly (magically) these too will be added to the dictionary’s growing audio collection.

View Details

Here’s a good suggestion from Solomon Ratt in honour of National Indigenous History Month: Read Indigenous History.

awa pîsim misiwîskamik kânatahk kiskisitotawâwak ithiniwak kâ-kî-pî-isi-pimâtisicik.ayamihtâtân masinahikana ita kâ-âcimocik ithiniwak.mâk-ôma piyak.

ᐊᐘ ᐲᓯᒼ ᒥᓯᐑᐢᑲᒥᐠ ᑳᓇᑕᕽ ᑭᐢᑭᓯᑐᑕᐚᐘᐠ ᐃᖨᓂᐘᐠ ᑳ ᑮ ᐲ ᐃᓯ ᐱᒫᑎᓯᒋᐠ᙮
ᐊᔭᒥᐦᑖᑖᐣ ᒪᓯᓇᐦᐃᑲᓇ ᐃᑕ ᑳ ᐋᒋᒧᒋᐠ ᐃᖨᓂᐘᐠ᙮
ᒫᑰᒪ ᐱᔭᐠ᙮This month is National Indigenous History month.Let’s read books where Indigenous peoples tell their stories.Here’s one.

The first title Sol nominates is Kisiskâciwan: Indigenous Voices from Where the River Flows Swiftly, edited by Jesse Rae Archibald-Barber, Regina: University of Regina Press, 2018.Here’s another good suggestion (if you’re able):

nîhithaw-ayamihcikîtân
ᓃᐦᐃᖬᐘᔭᒥᐦᒋᑮᑖᐣ
Let’s read in Cree.

If you’re looking for suggestions, have a browse through the list creeliteracy.org has been building! And if you’ve got good books to suggest, please share them by adding a note in the comments below!

View Details

It seems like we’ve been using emoticons forever in our texting and online communication to express emotion. Of course, the images themselves are very 21st-century, but equivalent verbal expressions have been around since the first human stubbed their toe, or took delight in a baby’s first smile. Linguists call these words “interjections.” Not all of them are easily recognized as “words” (which is probably why emoticons evolved in the first place!)

As I read through Arok Wolvengrey’s 2013 lesson on Cree interjections (originally posted as a file in the Nêhiyawêwin (Cree) Word of the Day FaceBook group), I ’ed to recognize them as verbal emoticons. Arok’s lesson also coincides in time with FaceBook’s update of “Finch” with the help of Pixar animator Matt Jones. (Who knew that yellow circle-face had a name!?) The image shown above captures some of Jones’s original sketches for the update, and is borrowed from the popsci.com article linked here.

Interjections

Interjections are single words or set phrases used as entire utterances on their own. They do not usually occur otherwise as part of large sentences (unless someone is being quoted (ex. “awas,” itwēw. ” ‘go away,’ s/he said”). Interjections can be divided into two main types: expressives and interactives. The following collection focuses on expressive interjections.

Speakers use Expressive Interjections to “express” his or her own feelings. They don’t have to be addressed to anyone in particular, they are just expressions that a speaker can use even when he or she is alone. They give linguistic form to feelings or emotions.

Notes:

• You may notice that some of these forms differ in meaning and intention depending on context, and that their emotional tone may give them more than one shade of meaning. Some can also be used sarcastically.
• Dialect: unless otherwise specified, these are Plains Cree/y-Dialect forms, but may be used across the dialects.
• A larger selection can be found by searching for “interjection” in the itwêwina online dictionary.
• Links are provided for the handful of forms that appear with audio in the itwêwina online dictionary. Additional audio recordings have already been made, an are awaiting integration into the dictionary. Links will be added as recordings are added to the dictionary.

| Emotion(s) | Cree | Also heard | English equivalent | Comment | | --- | --- | --- | --- | --- | | anger | āh! | “agh, och” | | anger | stā | “oh for Chrissakes!” | compare with: wācistakāc | | anger, displeasure | takay! | “prick!” | compare with: -takay- NDI “penis” | | anger, displeasure | wīnt! | “dirty!” | compare with: /wīn-/ “dirty” + -[…], as a clipping of longer words such as wīnitakay! wīnicisk!, etc. | | disgust | wisk! | “” | Woods Cree; compare with: wiskāthiwāk | | disgust, sadness | iskāthowāk | wiskāthiwāk | “” | Woods Cree | | disgust, surprise | cah! | ca, cāh, cēh, cwā, inc, nc | “geez!” | | disgust, surprise | nc | inc | “oh for goodness sakes!” | | displeasure, anger | takay! | “prick!” | compare with: -takay- NDI “penis” | | displeasure, anger | wīnt! | “dirty!” | compare with: /wīn-/ “dirty” + -[…], as a clipping of longer words such as wīnitakay! wīnicisk!, etc. | | fear | ēyahē | “oh no!” | | fear | ī or īh | "ah!" | | fear | īhay | “oh no!” | compare with: wāhay. | | fear | īhī | “oh no!” | this is also how the word for “yes” is written in Woods Cree, but it has a different intonational pattern when used to express fear | | happiness | tāpwē kihci | “truly great!” | | happiness | tāpwī īsa kihci | “truly great!” | Woods Cree | | happiness | yahē | “YESSS!” | | happiness, surprise | wahwā | “oh my!” | | happiness, surprise | yahow | “yahoo!” | | pain | āwiyā | āwiya, āwiyaaa | “ow, ouch” | | pain | ayayā | (perhaps) ayāyoc | “ow, ouch” | Woods Cree | | sadness | āhīhi | “” | Woods Cree? | | sadness | wīspinac | “” | | sadness | wiyakāc | oyakāc | “too bad; unfortunately; sadly so” | can be an interactive expression of sympathy | | sadness, disgust | iskāthowāk | wiskāthiwāk | “” | Woods Cree | | sadness, sympathy, cute, pitiful | āmī | āmīc | “aww” | | surprise | ānakacā | ānakacay, nakacā | “oh, my word!” | Woods Cree: nakaci | | surprise | ānakacay | ānakacā, nakacā | “oh, for goodness sakes!” | | surprise | ayiwāk | “more” | | surprise | ayiwāk ihkin | “too much!” | | surprise | ayiwāk ihkinopan | “too long a time!” | Note: -pan; old preterite | | surprise | iyaw | yaw | “well, well now; oh come on!” | | surprise | wācistakāc | stakāc, wācistak, wācistakāt, kwācistakāc | “what the …; holy shit!” | | surprise | wīpihkāc | “will wonders never cease!” | | surprise, disdain | wāhay | “oh for goodness sakes!” | | surprise, disdain, disgust | māmaskāc | “wow! wondrous, amazing” | used sarcastically to express disdain or disgust | | surprise, disgust | cah! | ca, cāh | “geez!” | | surprise, disgust | nc | “oh for goodness sakes!” | surprise at being cheated | | surprise, happiness | wahwā | “oh my!” | | surprise, happiness | yahow | “whoa!” |

View Details

Indigenous Languages Manitoba (ILMB.org) has announced that this year’s the 9th Annual Honouring Our Languages Gathering is … Lower Fort Garry National Historic Site of Canada. The gathering is scheduled for October 3rd and 4th. (As a native of Winnipeg, this announcement gives me a special thrill!)

In 1871, Lower Fort Garry was the site of the signing of Treaty One (the first of the numbered treaties). Located less than an hour north of Winnipeg on the banks of the Red River, it is a beautiful site to visit, particularly in early fall. The fort is also a location that combines ILMB’s values of land-based learning, the importance of our histories, and our culture and language.

Registration opens June 1st.

For more information on important updates please visit: https://ilmb.org/honouring-our-languages, and/or follow their FaceBook group: https://www.facebook.com/Indigenouslanguages.

View Details

mitho-okâwîmâwi-kîsikâw!
ᒥᖪᐅᑳᐑᒫᐏᑮᓯᑳᐤ!
Happy Mother’s Day!

kîtha mâni mâka.
ᑮᖬ ᒫᓂ ᒫᑲ᙮
It’s up to you.

A reflection from Solomon Ratt:

I’m 69 years old and I finally know what my late mother meant by that idiom. She nursed me through my first terrible hangover. I said “namôtha kîhtwâm! – Never again!” And she said, “kîtha mâni mâka,” with a chuckle.

She would use the same idiom to describe consequences, for example when a particular trickster (not to be named this time of year) got himself into yet another predictable jam:

wîtha mâni mâka.
ᐑᖬ ᒫᓂ ᒫᑲ᙮It’s his own doing.

My addictions led me to a road where I no longer had a choice but to feed those addictions. It took years to get out but I eventually did.

I no longer indulge so now I once again have the freedom to choose. In short, I must accept, or change, the circumstances from my own choices in life. “Happiness is an inside job!” (another of those English idioms that just doesn’t translate directly, but thanks to my mother, we can come pretty close).

mithwîthihtamowin: kîtha mâni mâka.ᒥᙹᖨᐦᑕᒧᐏᐣ: ᑮᖬ ᒫᓂ ᒫᑲ᙮
Happiness: It’s up to you!

(Click here for posts from Mother’s Days past!)

View Details

Not making any accusations, but this old man nap photo from 2008 seemed like a good fit for this story!

ikwa mîna nika-âtotîn pwîkitowin:

piyawâw ôma î-kî-ayapiyâhk nîtha ikwa nohtâwîpan. nîtha wîtha î-kî-ayamihcikiyân ikwa nohtâwîpan î-kî-kîsikâwihkwâmit misi-thôski-tîhtapowinihk. kîtahtawî kîkway kâ-pihtamân.

“âh?” nititwân.

“namôtha nânitaw nititwân,” itwîw nohtâwîpan, î-kwîskisihk. “î-pwîkitoyân anima. mâmaskâc! namwâc mwâsi kipihtawin ispî kâ-pîkiskwâtitân mâka kâ-pwîkitoyân kipihtawin! “pwîkitowin kâ-pihtahk ta-kî-isithihkâtitân.”

===

ᐃᑿ ᒦᓇ ᓂᑲ ᐋᑐᑏᐣ ᐿᑭᑐᐏᐣ:

ᐱᔭᐚᐤ ᐆᒪ ᐄ ᑮ ᐊᔭᐱᔮᕽ ᓃᖬ ᐃᑿ ᓄᐦᑖᐑᐸᐣ᙮ ᓃᖬ ᐑᖬ ᐄ ᑮ ᐊᔭᒥᐦᒋᑭᔮᐣ ᐃᑿ ᓄᐦᑖᐑᐸᐣ ᐄ ᑮ ᑮᓯᑳᐏᐦᒁᒥᐟ ᒥᓯ ᖫᐢᑭ ᑏᐦᑕᐳᐏᓂᕽ᙮ ᑮᑕᐦᑕᐑ ᑮᑿᐩ ᑳ ᐱᐦᑕᒫᐣ᙮

“ᐋᐦ?” ᓂᑎᑤᐣ᙮

“ᓇᒨᖬ ᓈᓂᑕᐤ ᓂᑎᑤᐣ,” ᐃᑜᐤ ᓄᐦᑖᐑᐸᐣ, ᐄ ᑹᐢᑭᓯᕽ᙮ “ᐄ ᐿᑭᑐᔮᐣ ᐊᓂᒪ᙮ ᒫᒪᐢᑳᐨ! ᓇᒹᐨ ᒹᓯ ᑭᐱᐦᑕᐏᐣ ᐃᐢᐲ ᑳ ᐲᑭᐢᒁᑎᑖᐣ ᒫᑲ ᑳ ᐿᑭᑐᔮᐣ ᑭᐱᐦᑕᐏᐣ! “ᐿᑭᑐᐏᐣ ᑳ ᐱᐦᑕᕽ ᑕ ᑮ ᐃᓯᖨᐦᑳᑎᑖᐣ᙮”

===

Once again I will tell a story of a fart.

One time we were at home, me and my late father. I was reading and he was having a day nap on the couch. Suddenly I heard something.

“What?” I said.

“I didn’t say anything,” says my late father, turning over. “I only farted. Imagine! You rarely hear me when I speak to you but once I fart you hear clearly. I should call you ‘He who hears farts.’”

===

Simon Bird asked Solomon for “fart words” and Sol responded with this list (in th-dialect):

• pwîkitow – s/he farts
• pwîkicosiw – s/he farts a little
• pwîkitoskiw – s/he farts habitually
• pwîkicipathiw – s/he farts accidentally
• pwîkitohkwâmiw – s/he farts while asleep
• pwîkitapiw – s/he farts while sitting
• pwîkitinîw – s/he holds someone so tight making her/him fart
• pwîkitiskâkow – it makes her/him fart
• pwîkiciminak – beans
• pwîkitihkwîw – fart-face (Okay, Sol made this last one up!)

View Details

From SḰEL,ḰEL , the University of Victoria Indigenous Education Newsletter, we’re pleased to reproduce Dr Onowa McIvor’s recognition of Charlotte Ross (re-posted here with permission). We’re pleased to offer our congratulations, too!

We raise our hands to PhD Candidate, Charlotte Ross, on being awarded the Queen Elizabeth II Platinum Jubilee Medal

Congratulation to IED PhD candidate, Charlotte Ross! She was awarded the Queen Elizabeth II Platinum Jubilee Medal for her significant contribution to the province, awarded by the Lieutenant Governor and the Deputy Mayor of Saskatchewan.

Charlotte Ross is a registered member of the Montreal Lake Cree Nation, one of three Woodland Cree Nations in Saskatchewan but now makes her home in southwestern Saskatchewan. Being surrounded by the Woodland Cree language (TH dialect) from birth provided a foundation for her life and she lives with the teachings within, foundationally the principles of mitho-wahkotowin (having good relationships with all of our relatives).

Charlotte is a doctoral candidate in our department specializing in Indigenous Language Revitalization. Her research focuses on Cree adults who are ‘silent’ or latent speakers, exploring how best to meet their unique learning needs with their strong understanding of the Cree language but a limited, or no, speaking ability. Charlotte holds a graduate degree in Adult Continuing Education and an undergraduate with a specialization in Native Studies. In her professional life Charlotte provides consulting and training services to organizations and training institutions in the areas of First Nations history, treaty education, Indigenous language revitalization and organizational capacity training to support leadership, staff, and community members. She believes that our Indigenous histories and languages hold the answers to our current challenges and future growth.

In her ‘spare time’ (haha, fellow doctoral students), she loves to cook for her family and visit with friends and family on the phone. Her rejuvenation place is up north at her family’s traditional trapline where there is no electricity, no running water, sporadic internet and plenty of trees, paths, rivers, and lakes to get grounded. Charlotte is a mother, an aunty, a partner, and a grandmother. Her family roles are the most important and sacred relations in her life. Early this year Charlotte lost two very significant family members in close succession, her younger brother, and her niece, passing away just ten hours apart from one another. In her grief, Charlotte was able to offer the humble reminder that “each day is a gift, the ‘present’, that is to be treated with love and care as no one knows when our last day will be.” She always shows up to class, to our supervision group, and to our gatherings with gratitude, humility, good humour, great cooking(!) and grace. She has an infinite and infectious curiosity and enthusiasm for learning, that brings a bright light to all learning circles. We are so grateful for you Charlotte, as a member of our inaugural PhD cohort, our Department, our Faculty and UVic – kinanâskomitin.

Submitted by Dr. Onowa McIvor (Faculty member and Graduate Supervisor)

View Details

    nîso mîskanâsa paskîmona

nohcimihk, ikwa nîtha…
nikî-pimitisahîn anima îkâ mwâsi kâ-pimitisahikâtik,
iyako îsa nikî-nahi-nawasônîn.

ᓃᓱ ᒦᐢᑲᓈᓴ ᐸᐢᑮᒧᓇ
ᓄᐦᒋᒥᕽ, ᐃᑿ ᓃᖬ…
ᓂᑮ ᐱᒥᑎᓴᐦᐄᐣ ᐊᓂᒪ ᐄᑳ ᒹᓯ ᑳ ᐱᒥᑎᓴᐦᐃᑳᑎᐠ,
ᐃᔭᑯ ᐄᓴ ᓂᑮ ᓇᐦᐃ ᓇᐘᓲᓃᐣ᙮

Two roads diverged in a wood, and I…
I took the one less travelled by,
And that has made all the difference.

• Robert Frost, “The Road Less Travelled.” (I had to interpret the last line as “I apparently chose the right one.”)

View Details

   ka-kwayask-wiyasowêhk iskwêwak êkwa iskwêsisak

kâ-kî-wanihihcik êkwa kâ-kî-nipahihcik.
ᑲᑲᐧᔭᐢᑲᐧᓱᐁᐧᕁ ᐅᐦᒋ ᐃᐢᑫᐧᐊᐧᐠ ᐁᑲᐧ ᐃᐢᑫᐧᓯᓴᐠ ᑳᑮᐊᐧᓂᐦᐃᐦᒋᐠ ᐁᑲᐧ ᑳᑮᓂᐸᐦᐃᐦᒋᐠ
Justice for missing and murdered women and girls.

(Solomon used the phrase “women and girls” because there is no word in Cree for ‘sisters’; analogously, kâ-kî-wanihâyahkik covers both “missing and murdered” since both are a loss.)

MMIWG2S

View Details

Congratulations to Dr Kevin Brousseau, and to Aanischaaukamikw Cree Cultural Institute (ACCI) on this exquisitely prepared publication, released in November 2022, with far less attention than it deserves.Brousseau’s newest print title, An Illustrated Dictionary of Flora and Fauna: Southern East Cree, includes beautifully detailed illustrations by well known natural science illustrator Jeffrey Domm. Brousseau’s typically meticulous preparation sets a high bar for future dictionary collections of plants and animals in Cree, but it also provides a strong point of departure. What better reference could there be – for those working to recover Cree plant and animal names – than a fully documented and detailed collection from a vibrant neighbouring dialect? Publication funding was provided (generously) by ACCI, located in Oujé-Bougoumou, Quebec. ACCI is “Eeyou Istchee’s award-winning Indigenous museum, cultural institution, and showcase of the history of the James Bay Crees.” (Eeyou Istchee or ᐄᔨᔫ ᐊᔅᒌ is equivalent to English “The People’s Land” in the Cree dialect of that region (Southern East Cree). In addition to beautiful real life facilities designed by Douglas Cardinal, ACCI also offers a virtual reality tour for anyone, anywhere to enjoy.

In his own personal announcement of the dictionary, Brousseau also set a high bar for researching future projects:

The research for this dictionary started 13 years ago and was systematic and meticulous, involving the participation of 70 elders from 13 communities, many of who have since passed away. Chances are someone in your family participated!

The words presented in this particular publication are those from the southern East Cree dialect, both coastal and inland varieties. It contains a Cree-English section with over 2,450 entries (many of which will not be found in other dictionaries) and an English-Cree section with over 600 entries. Numerous entries include cross-references to variant and synonymous forms as well as etymologies and cultural notes. Words are spelled in a way that respects the slow and careful pronunciation of the elders who participated. It also contains 238 beautiful illustrations of plants and animals presented in 82 pages.

Orders:The book is only available from ACCI, with credit card orders accepted by phone:
(418) 745-2444 Ext.2105.
((What works best (for the moment) is to email your order first to allow time for costing out postage, then phone in with your credit card.))

• An Illustrated Dictionary of Flora and Fauna: Southern East Cree: $30 (plus shipping and handling).
• Cards (sold as a two-deck set): $25 (plus shipping and handling).
  • The set includes two decks: one of plants, fish and critters, the other of birds and animals.
• The book and cards haven’t made it yet into ACCI’s Online Store page, but you’ll find them there one day soon. Check the link for updates – or just visit the store because it’s a treat in itself!

Sample text page: names/terms in syllabics and roman, with Latin species name if available.

Sample colour plates: Images are cross-referenced to dictionary entries that provide equivalent roman spelling plus English gloss

Also available: card decks showing individual illustrations.

Cards, boxed. Two decks sold as a set.

View Details

New Indigenous language scholarships were announced today at First Nations University of Canada, that will help support up to forty language students per year, for years to come. The announcement of $50,000 support from the Government of Saskatchewan was greeted with great speeches Tammy Joan Ratt and Darian Agecoutay and Solomon Ratt, for whom one of the scholarships is named. The photo featured above shows (L-R): Tammy Joan Ratt, FNU President Dr Jacqueline Ottman (Misiaykimigookpaypomoytung), Solomon Ratt, Saskatchewan Advanced Education Minister Gordon Wyant, MLA Jim Lemaigre, Darian Agecoutay (âcikahtê). To each of those future students, we send our wishes for success upon success throughout their academic careers and beyond.

The new scholarships are named:

1. First Nations Language Instructor Certificate Scholarship;
2. Indigenous Language Revitalization Entrance Scholarship;
3. The Solomon Ratt Indigenous Language and Language Literacy Scholarship.

Details and application guidance for the three new scholarships can be found at First Nations University of Canada.

Quoting from the government announcement:

Our languages hold complex knowledge systems and are a gift from our ancestors,” Indigenous Languages Program Coordinator and Lecturer Andrea Custer said. “Despite efforts to eradicate our languages, our grandfathers and grandmothers held on to them for us younger generations. As part of the First Nations University of Canada’s mission we are here to support the Indigenous peoples of Saskatchewan who want to reclaim their languages, through a variety of language programs. The new scholarship funding provided by the Government of Saskatchewan will further support students in their determination to reclaim their languages.

Thanks to Shannon Dumba for sharing her photos:

View Details

î-ayamihâwîstamâkoyahk askiy kîsikâw ohci:

kisî-manitow, kinanâskomitinân kotak kîsikâw î-wâpahtamahk. sawîthimik kahkithaw niwâhkômâkaninânak: kâ-nîsokâtîcik, kâ-niyokâtîcik, kâ-otahtahkwanicik, kâ-pimiskâcik, kâ-pimitâcimocik, oskihtîpakithiniwak, ikwa mîna asinîwithiniwak.

sawîthimik mîna aniki kâ-mac-âthimômikoyahkwâw,

hay hay!

ᐄ ᐊᔭᒥᐦᐋᐑᐢᑕᒫᑯᔭᕽ ᐊᐢᑭᐩ ᑮᓯᑳᐤ ᐅᐦᒋ:

ᑭᓰ ᒪᓂᑐᐤ, ᑭᓇᓈᐢᑯᒥᑎᓈᐣ ᑯᑕᐠ ᑮᓯᑳᐤ ᐄ ᐚᐸᐦᑕᒪᕽ᙮ ᓴᐑᖨᒥᐠ ᑲᐦᑭᖬᐤ ᓂᐚᐦᑰᒫᑲᓂᓈᓇᐠ: ᑳ ᓃᓱᑳᑏᒋᐠ, ᑳ ᓂᔪᑳᑏᒋᐠ, ᑳ ᐅᑕᐦᑕᐦᑿᓂᒋᐠ, ᑳ ᐱᒥᐢᑳᒋᐠ, ᑳ ᐱᒥᑖᒋᒧᒋᐠ, ᐅᐢᑭᐦᑏᐸᑭᖨᓂᐘᐠ, ᐃᑿ ᒦᓇ ᐊᓯᓃᐏᖨᓂᐘᐠ᙮

ᓴᐑᖨᒥᐠ ᒦᓇ ᐊᓂᑭ ᑳ ᒪᒑᖨᒨᒥᑯᔭᐦᒁᐤ,

ᐦᐊᐩ ᐦᐊᐩ!

Praying for us for Earth Day:

Creator, we thank you for us seeing another day. Bless all our relatives: the two-legged, the four-legged, the winged ones, the swimmers, the crawlers, the plant beings, and the rock beings.

Bless also those who would spread gossip about us.

hay hay!

View Details

You can get it now! Buffy Sainte-Marie announced this week that the Cree audio version of tâpwê êkwa mamâhtawastotin is finally available for download and purchase wherever audiobooks are found.

To order:I found it at the following links – along with audio samples, too! Together, the book and audiobook are a fabulous addition to any Cree language warrior’s bundle!

• Rakuten kobo
• Amazon/Audible
• Apple Books (in the app via the Audiobook Store)
• Libro.fm

Listen to Buffy’s own story synopsis here (via Instagram video): Solomon Ratt (whom Buffy calls “lovely”!) prepared the translation of this first ever Cree-language chapter book, that entertains and amuses while stretching reading and listening comprehension skills of young (and older!) readers. He also recorded the audio in a formal studio setting arranged by the publisher, Greystone. On its own, the audio provides a great opportunity for listening comprehension with whole chapters of text fluently and confidently read. Listening to the audio while reading your own print copy adds a huge layer of support for reading comprehension and pronunciation, all at once. And you can listen as often as you like!

View Details

Although no dialect is mentioned, we presume these Zoom sessions will focus on Plains Cree (y-dialect) because of the region. With a low registration limit, these classes are bound to fill up immediately, but perhaps the organizers will keep a waiting list and plan another session soon.

Beginner CREE LANGUAGE CLASS

• April 20 – June 22, 2023, | 10 Sessions
• Every Thursday 1 – 3PM
• Location: Zoom

This beginner-level afternoon Cree class will have 10 sessions and is open to all families that want to learn the basics of the Cree language.
The Cree class will be capped at 20 participants with all materials provided.
Registration is required (Cree Literacy Network is not involved with this program, and cannot help with registration)
Linda Collins: NEconnector@miskanawah.ca or 403-700-8440
Lynette Persaud: NWconnector@miskanawah.ca or 403-714-4895

miskanawah #Creelanguage #YYC #Calgary

View Details

This poster presents a nice project run by Wayne Jackson and the nêhiyawê Cultural Institute, offering free immersion sessions at no charge. Kids are welcome, too. I particularly enjoy the videos they produce during their sessions and post online in their FaceBook Group, but I think it would be much more fun to join them in person in Edmonton.

To register: Just show up!
Where? kihcihkaw askiy (Sacred Land) , located at 14141 Fox Drive NW in Whitemud Park, Edmonton.
Contact: Contact them via the FaceBook Group nehiyawe Cultural Institute.

Here’s what they’ve written about themselves and their principles. nêhiyawê Institute’s philosophy and vision of action embraces this lone objective: to successfully pass on the nêhiyaw language and culture to our future generation of speakers.###### Guiding Principles

• Full-time immersion is the best means of transmitting nêhiyawêwin and nêhiyawiwin and the foundation of how nêhiyawêwin and nêhiyawiwin will be taught.
• Instruction and dissemination of nêhiyawêwin and nêhiyawiwin is best done by nêhiyawak.
• The establishment and control of the curriculum to be taught is the language of our ancestors on these Treaty territories and to be passed on to our future generations and this matter will rest with our parents, nêhiyaw Elders, nêhiyaw subject matter experts, nêhiyaw knowledge keepers and nêhiyaw language teachers.
• Elders, the family and a community of speakers are essential to the success of the revitalization of nêhiyawêwin and nêhiyawiwin. Successful immersion programs need community support and families willing to have their child learn nêhiyawêwin first.
• Language nests and immersion schooling from K-12 will be the primary focus for nehiyawe Institute existence. Adult programming may exist but will not be the primary focus.
• The four elements of our nêhiyawiwin; intellectual, physical, emotional and spiritual will be embraced and a balance to be sought in the teaching of our children.
• To follow and remind ourselves of the nêhiyaw teachings of
  • kisêwâtisiwin (kindness),
  • kistêyimitowin (mutual respect),
  • sakihitowin (love),
  • tapahtêyimowin (humility),
  • sohkâtisiwin (strength),
  • kanâtisiwin (cleanliness),
  • tâpowakêyihtamowin (faith),
  • nêhiyawiwin (nêhiyaw way of life),
  • manâcihitowin (respect/compassion),
  • mâmawi-wîcihitowin/mâmawohkamâtowin (cooperation/mutual assistance),
  • wiyâtikosiwin (joyfulness/happiness),
  • pakosêyimowin (hope),
  • nanahihtamowin (obedience),
  • nanâskomowin (thankfulness),
  • mamisîtotâkêwin (trust/reliance),
  • pahpiwin (laughter) and
  • kwayaskâtisowin/tâpwêwin (truth).
• nêhiyawêwin will permeate every building that the nêhiyawê Institute employs.
• Do not worry about English language learning, it is an onslaught & tidal wave once they are not in the immersion environment.
• Language is the key to true self-expression & existence.
• Do not denigrate your language with argument or allow even the mildest form of violence around it (Peigan Institute).

View Details

Coming up May 1 & 2, 2023 at Dakota Dunes Resort, 20 minutes south of Saskatoon. Focusing on Plains Cree, the conference is being organized by Milton Tootoosis, Shelly Tootoosis and members of the YXE Cree Speakers Society. Follow the FaceBook group  YXE Cree Speakers Society, for updates, including program details.Here’s Milton Tootoosis with his initial invitation: * Register for the conference by April 24th by emailing satootoosis@gmail.com. * Registration fees are $400; $350 for Elders. * Please share this post with anyone you think would be interested in the development of the Plains Cree language in our communities.

Guest speakers include:* Dorothy Thunder * Belinda Daniels * Kevin Lewis * Dr. Lanny C. Real Bird * Falynn Baptiste * Dwayne Lasas * Norine Tourangeau

View Details

Hooray for yet another Cree-bilingual title for kids from Orca Books, released yesterday, and available immediately for orders.

Forever Our Home / kâkikê kîkinaw is written by Tonya Simpson, with illustrations by Carla Joseph. Plains Cree (y-dialect) translation was provided by our own honorary founder Jean Okimāsis.

The book is offered in hard cover, as ePub, or PDF, and you can find ordering instructions at Orca’s website: https://www.orcabook.com/Forever-Our-Home-k%c3%a2kik%c3%aa-k%c3%aekinaw-P7585

View Details

Registration is closed, and the class is running this weekend, but it’s not too late to send really good Cree vibes to Bill Cook and those students who will undertake a Beginners Cree Intensive course together this weekend. We hope you laugh and learn a lot together – and that you will build opportunities together for more of the same.

Students who are a little more advanced can check online at https://thecreegroup.com/bu-cree-group/ to learn more about the intermediate/advanced conversation group online – and to watch for future opportunities.

View Details

Elision happens all the time in spoken Cree – and even more often when Cree is spoken quickly. Elisions are optional, and happen in much the same way that English contractions do: dropping out sounds that are not critically important to understanding, making words a little shorter, a little easier to say. Making speech sound a little more casual.

We often talk about SRO as a system with one letter per sound – which it is – but SRO almost always writes out the full, correct form of each word without acknowledging the elisions that fully fluent speakers often use without even thinking. One common example is the word “tânisi” which is written out in SRO with three full syllables, even though it is commonly pronounced as [tansi]. That middle “i” – that SRO still writes out every time – almost always gets elided or dropped when the word is pronounced normally.

The lesson Solomon Ratt has prepared today presents a number of words that are “elided,” creating shortcuts in normal speech. They can be read in elided or contracted form, even if they’re written out in full. Pronounced in full, they’re still correct, but the shortened forms tend to sound a little more relaxed and natural.

As you listen and read through this chart, watch for the patterns of elision: the vowels that contract or disappear, and what gets left in their place. Notice, too, how many of these are identical in y- and th-dialects. Most of these examples are strings of particles (words that are neither nouns nor verbs) that have vowels at their beginnings and endings where words meet – and collide. But “colliding” means bumping into something, whereas “elide” seems to imply something more graceful. In each of these examples, the vowels glide into one another creating small changes that leave meaning intact. These patterns appear again and again in Cree where one vowel sound follows another, or where unstressed vowels tend to gracefully disappear.

[Today’s photograph of First Nations University presents Douglas Cardinal’s building perfectly aligned with corresponding cut-outs in the silhouette of Lionel Peyachew’s baby bison that runs along behind its mother on the front lawn. The cutouts mirror and align with the building itself. The photo it is the work of r/DesignPorn (and was found on Reddit). Too often the term “University Cree” is used as an insult by those who have not acquired full Cree language literacy. The photo fits the punchline Sol buried in the table: kihci-kiskinwahamâtowikamikohk “at the University” there are “no shortcuts”!

| dialect | full form | with elision | vowels affected | English | Comment | | --- | --- | --- | --- | --- | --- | | y | êkosi anima | êkosânima | (i + a = â) | that’s the way! | | y | tânisi ôma? | tânsôma? | (drop mid i from tânisi, then i + ô = ô) | How is this then? | | y | tânisi êtikwê | tânsêtikwê | (i + ê = ê) | I wonder how? | | y | êwako awa | êwakwâwa | (o + a = kwâ) | This is the one. | (Use with animate nouns.) | | y | êwako ana | êwakwâna | (o + a = kwâ) | That’s the one. | (Use with animate nouns.) | | y | êwako ôma | êwakôma | (o + ô = ô) | This is the one. | (Use with inanimate nouns.) | | y | êwako anima | êwakwânima | (o + a = kwâ) | That’s the one! | (Use with inanimate nouns.) | | y | awa ita | awîta | (a + i = î) | Here s/he is! | (Use with animate nouns.) | | y | ôma ita | ômîta | (a + i = î) | Here it is! | (Use with inanimate nouns.) | | y | awîna awa | awînâwa | (a + a = â) | Who is this? | | y | awîna êtikwê | awînêtikwî | (a + ê = ê) | I wonder who? | | y | awîna ana | awînâna | (a + a = â) | Who is that? | | y | tânisi êkwa? | tânsêkwa? | (i + ê = ê) | Howyadoin? | | y | êkosi êsa | êkosêsa | (i + ê = ê) | That’s the way apparently. | | y | anima anita | animânta | (drop the i from anita then a + a = â) | That one! | (Use with inanimate nouns.) | | y | ana anita | anânta | (drop the i from anita then a + a= â) | That one! | (Use with animate nouns.) | | y | tâna êwako? | tânêwako? | (a + ê = ê) | Which one? | (Use with animate nouns.) | | y | tânima êwako? | tânimêwako? | (a + ê = ê) | Which one? | (Use with Inanimate nouns) | | y | kihci-kiskinwahamâtowikamikohk | at the university | (Sorry no shortcuts!) | | dialect | full form | with elision | vowels affected | English | Comment | | th | ikosi anima | ikosânima | (i + a = â) | that’s the way! | | th | tânisi ôma? | tânsôma? | (drop mid i from tânisi, then i + ô = ô) | How is this then? | | th | tânisi îtokî | tânsîtokî | (i + î = î) | I wonder how? | | th | iyako awa | iyakwâwa | (o + a = kwâ) | This is the one. | (Use with animate nouns.) | | th | iyako ana | iyakwâna | (o + a = kwâ) | That’s the one. | (Use with animate nouns.) | | th | iyako ôma | iyakôma | (o + ô = ô) | This is the one. | (Use with inanimate nouns.) | | th | iyako anima | iyakwânima | (o + a = kwâ) | That’s the one! | (Use with inanimate nouns.) | | th | awa ita | awîta | (a + i = î) | Here s/he is! | (Use with animate nouns.) | | th | ôma ita | ômîta | (a + i = î) | Here it is! | (Use with inanimate nouns.) | | th | awîna awa | awînâwa | (a + a = â) | Who is this? | | th | awîna îtokî | awînîtokî | (a + î = î) | I wonder who? | | th | awîna ana | awînâna | (a + a = â) | Who is that? | | th | tânisi ikwa? | tânsîkwa? | (i + i = î) | Howyadoin? | | th | ikosi îsa | ikosîsa | (i + î = î) | That’s the way apparently. | | th | anima anita | animânta | (drop the i from anita then a + a = â) | That one! | (Use with inanimate nouns.) | | th | ana anita | anânta | (drop the i from anita then a + a= â) | That one! | (Use with animate nouns.) | | th | tâna iyako? | tânîyako? | (a + i = î) | Which one? | (Use with animate nouns.) | | th | tânima iyako? | tânamîyako? | (a + i = î) | Which one? | (Use with Inanimate nouns) | | th | kihci-kiskinwahamâtowikamikohk | at the university | (Sorry no shortcuts!) |

View Details

Tomson Highway has written a hilarious new book for kids – featuring a town full of Cree-speaking and singing rabbits, and we at Cree Literacy Network were thrilled to play along. The story is told in English (with Cree vocabulary tucked in for fun). The songs – all in Highway’s fabulous cabaret style – are performed in Cree by a company of first class Québec musicians. This book is sure to provide delightful first contact for many with the Tomson’s own th-dialect of Cree. A French-language edition is also planned.

Happily, there are also supports for Cree language classrooms in the book’s SRO glossary and SRO version of song texts, and in the “bite size” Cree lessons we were invited to provide as part of the free, online teachers’ guide. The book, its professionally polished sound track and other online resources – are all expected to be available in September, but it is now available for pre-order through the following links: Amazon | Barnes & Noble | Bookshop | Shop Local (Canada) | Edelweiss | Goodreads

The Montreal-based publisher The Secret Mountain specializes in “Stories and music for all eyes and ears.” Grand Chief Salamoo Cook is bound to widen all those eyes and ears with delight, and with the sounds of Cree. Click here to read what Tomson Highway and Secret Mountain have to say about the book, or enjoy a taste for yourself via their YouTube trailer.

View Details

Longtime Cree Literacy board member Ken Paupanekis made the news twice today on National Indigenous Languages Day. (Go Ken!)

He gave a great interview to CTV Winnipeg‘s Katherine Dow about the one-time dominance of Indigenous Languages in Canada, about Cree language retention, and tabout he satisfaction that comes from continuing to restore that important linguistic link for students to their birthright and their roots. (We’re sharing the video below for archival purposes.)

For CBC News Manitoba, Ken featured in a story about his University of Manitoba Intermediate Cree class, which he is running as one-on-one mentorship with a single student. Samuel Robinson from Bunibonibee Cree Nation (panipwânipiy in SRO), also known as Oxford House is the only student registered in this year’s Intermediate class, but Ken chose to run the class despite the low enrolment, and is turning it into a one-of-a-kind experience for Robinson. This kind of dedication and mentorship creates a legacy to remember. We send our very best to Samuel Robinson as he embraces Ken’s guidance in embracing the language that is truly, rightfully his own. (For archival purposes, we’ve preserved full text of the article written by Janell Henry below.

View Details

   kiyâm askâw

êkâ ê-nôkosit tipiskâwi-pîsim
kisci-ayâw;
pêyakwan kipîkiskwêwininaw.

ᑭᔮᒼ ᐊᐢᑳᐤ
ᐁᑳ ᐁ ᓅᑯᓯᐟ ᑎᐱᐢᑳᐏ ᐲᓯᒼ
ᑭᐢᒋ ᐊᔮᐤ;
ᐯᔭᑿᐣ ᑭᐲᑭᐢᑵᐏᓂᓇᐤ᙮

Even though sometimes
The moon is not visible
She is always there;
The same with our language.

Thanks, Sol, for sharing this wonderful image and thought in honour of this National Indigenous Languages Day (though every day is Indigenous Languages Day here!)

To broaden the picture even further, here’s a beautiful mapping project from Canadian Geographic: https://canadiangeographic.ca/articles/mapping-indigenous-languages-in-canada

You can also here to look up and celebrate your own Cree-speaking community by name: Cree names for Cree communities.

View Details

Solomon Ratt completed an epic project in March 2023 that has led to this rather epic post. It all began with a simple collection of birds’ names in Cree (like the one assembled here in 2014). As Sol began to photograph birds himself, his photos became a natural addition to the list. Then came birds’ habits and descriptions – all in Cree. (Our coverbird – another of Sol’s stunning photos – is wîskacânis, featured 10th on Video 1, indexed as 1.10.)

In this blog post, we assemble the names, images and descriptions of sixty different Saskatchewan birds that Sol has encountered and photographed in real life. In the case of birds for which no Cree name could be found, he even provided a new, suggested name – while welcoming future input from more knowledgeable birders. We’ll be working to incorporate that additional input as it arrives.

At the risk of putting all Sol’s birds in one basket(!) this blog post assembles his six videos, with their text extracted and provided in tables for the sake of analysis and independent reading. I’ve also indexed the birds by video segment, to help locate each one a little more efficiently.

It makes for one enormous blog post, but I hope that means readers will be able to come back to it again and again to find information and vocabulary they need to learn, and discuss, and teach individual birds and their habits.

Index of Birds Photographed/Named (Video.Bird Number)

| xf | Cree | English | Updates | | --- | --- | --- | --- | | 1.9 | wâkicân-âyis | Shrike | wîhtikow-pithîsîs (Mandelbaum) | | 3.10 | nâpî-oskanîthiw | Male house finch | nâpîw oskanîthiw (Cynthia Cook) | | 1.1 | ciliwî (ocâpiskâkaniwîsiw) | Killdeer | | 1.2 | môsopithîsîs | Thrasher | | 1.2 | nôsî-mithkocahcahkwanis | Female red-winged blackbird | | 1.4 | mithkocahcahkwanis | Red-winged blackbird | | 1.5 | apisci-kiyâskos | Common Tern | | 1.6 | wâpâcîhpis | Bufflehead duck | | 1.7 | kôkîsip | Goldeye duck | | 1.8 | kâ-otîskanit sihkihp | Horned grebe | | 1.10 | wîskacânis | Whiskey Jack | | 2.1 | wîhwîw | Snow goose (a.k.a. wavey duck) | | 2.2 | ay-âpihtaw niska | Hybrid goose (part snow goose, part Canada goose) | | 2.3 | âhâsiw | Crow | | 2.4 | kâhkâkiw | Raven | | 2.5 | pâspâscîs | Downy woodpecker | | 2.6 | picikîskisîs | Chickadee | | 2.7 | kâhkâkîsipak | Cormorants | | 2.8 | apiscikâhkâkîs | Magpie | | 2.9 | misi-môthkahosiw | Great blue heron | | 2.10 | môthkahosiw | Night heron | | 2.11 | mithopathiwi-âyis | House finch | | 3.1 | wiyakwanîw | Northern flicker | | 3.2 | pihpihciw | Robin | | 3.3 | cahcakiwak | Pelicans | | 3.4 | kiyâsk | Ring-billed gull | | 3.5 | cahcahkathôs | Grackle | | 3.6 | osâwistikwân-cahcahkathôs | Yellow-headed blackbird | | 3.7 | miskokwayawi-sihkihp | Red-necked grebe | | 3.8 | wâsîpîscân | Chipping sparrow | | 3.9 | okimâsis | Eastern Kingbird | | 3.11 | opahkacawîsîs | Slate coloured junco | | 4.1 | miskostikwânîwisip | Redheaded duck | | 4.2 | kaskitîwikiyâskos | Black tern | | 4.3 | atospîwistikwân sîsîsiw | Avocet | | 4.4 | mîscaskosîs | Barn swallow | | 4.5 | ithinisip | Mallard | | 4.6 | wâpaskâtîsip | American wigeon | | 4.7 | pîsimw-ayis | Baltimore oriole | | 4.8 | niskak | Geese | | 4.9 | osâwispiskwan-ayîs | Yellow-rumped warbler | | 5.10 | apiscisip | Blue-winged teal | | 5.1 | osâwasko-pithîsîs | Yellow warbler | | 5.2 | tâpiskâkanasîs | Meadow Lark | | 5.3 | nôsî-miskostikwânîsip | Female redheaded duck | | 5.4 | sîhkihp | Western grebe | | 5.5 | mônahikîsipak | Northern shovelers | | 5.6 | omîmîw | Mourning dove | | 5.7 | pithîw | Hungarian partridge | | 5.8 | masinâsokot-sihkhip | Pied-billed grebe | | 5.9 | sîsîsiw | Willet | | 6.1 | miskomâskikanîsis | Red breasted nuthatch | | 6.2 | okîskimanasiw | Kingfisher | | 6.3 | cihcîskisîs | Sandpiper | | 6.4 | wîciskwahamânisiw | Bohemian waxwing | | 6.5 | sihkihp | American coot. | | 6.6 | osâwask-ayîs* | Goldfinch | | 6.7 | mikisiw | Bald eagle | | 6.8 | ohtawakîhôhow | Great horned owl | | 6.9 | osâhkwatamow | Merlin | | * | newly proposed name |

Video 1:

| pithîsîsak 1 | Birds 1 | | --- | --- | | I use the asterisk * to mark the birds we have no name for in Cree so I made up a name for them. Maybe in future days other names for these birds may come into use when someone more knowledgeable about birds will offer their suggestions. I hope you enjoy this introduction to Saskatchewan birds. | I use the asterisk * to mark the birds we have no name for in Cree so I made up a name for them. Maybe in future days other names for these birds may come into use when someone more knowledgeable about birds will offer their suggestions. I hope you enjoy this introduction to Saskatchewan birds. | | 1.1 ciliwî (ocâpiskâkaniwîsiw) | Killdeer | | pimahkamikisiwak ôko pithîsîsak ôta kâ-ati-pônakimiht mikisiwipîsim isko âpihtawâyihk pimahamowipîsim. | These birds are active here from late March until mid-October. | | pâh-pimikociskâwîsiwak ikwa kâh-kipihcîwak ta-mowâcik manicôsa; mowîwak mîna kohkominahkîsîsa, akaskwaya, ikwa mohtîwa. | They run about and stop to eat insects; also eat spiders, snails, and worms. | | wacistonihkîwak tahkohc askîhk ita î-mônahikîsicik. | They make their nests on open ground where they excavate a cavity for their nests. | | 1.2 môsopithîsîs | Thrasher | | sâwanohk mâna isi-pimithâwak ispî kâ-takwâkinithik nânitaw kâ-ati-kîsakimiht nimitahamowipîsim ikwa kâwi pî-takosinwak ôta ispî kâ-sîkwanithik, nânitaw kâ-maci-akimiht athîkipîsim. | They migrate south in the fall, around September and arrive back here in the Spring, around May. | | mohcihk nitonawîwak motîwa ta-mowâcik, mîciwak mîna kiscikânisa ikwa mînisa. | They look on the ground for larvae and also eat seeds and berries. | | capasis sakâsihk wacistonihkîwak, ita î-âpacihtâcik miscikosa, maskosiya, ikwa wathakîskwa. | They nest low in shrubs using twigs, grass, and bark. | | 1.3 nôsî-mithkocahcahkwanis | Female red-winged blackbird | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | mâmawi-wacistonihkîwak cîkakâm ita î-ati-ohpikihki oskihtîpakwa. misâthiwa owacistoniwâwa î-âpacihtâcik pâstî-nîpiya pasihkânak ohci, maskosiya, wacapîsa, ikwa âniskowaskwa. | They nest communally The have large nests made from dried cattail leaves, grass, rootlets, and reeds. | | mohcihk ohci mowîwak manicôsisa, ikwa mîciwak kiscikânisa ikwa mîna mînisa. | They eat insects from the ground and they also eat seeds and berries. | | 1.4 mithkocahcahkwanis | Red-winged blackbird | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | mâmawi-wacistonihkîwak cîkakâm ita î-ati-ohpikihki oskihtîpakwa. misâthiwa owacistoniwâwa î-âpacihtâcik pâstî-nîpiya pasihkânak ohci, maskosiya, wacapîsa, ikwa âniskowaskwa. | They nest communally. The have large nests made from dried cattail leaves, grass, rootlets, and reeds. | | mohcihk ohci mowîwak manicôsisa, ikwa mîciwak kiscikânisa ikwa mîna mînisa. | They eat insects from the ground and they also eat seeds and berries. | | 1.5 apisci-kiyâskos | Common Tern | | mâci-pimahkamikisiwak ôta athîkipîsim ohci isko nimitahamowipîsim. | Active here from May until September. | | mowîwak kinosîsisa, manicôsisa, ikwa môhcîsisa nipîhk ohci. | They eat small fish, small insects, and small aquatic invertebrates. | | mâmawi wacistonihkîwak, î-âpacihâcik asinîsa ikwa nanâtohk macikwanâs ikwa îsisa. | They nest communally, using pebbles, and all sorts of debris and shells. | | 1.6 wâpâcîhpis | Bufflehead duck | | ôta pimahkamikisiwak niskipîsim ohci isko kaskatinowipîsim. | They are active here from April until November. | | atâmipîhk ohtinîwak ta-mowâcik môhcîsisa , ikwa kinosîsisa, ikwa mîna mîciwak nanâtohk kiscikânisa. | Eats underwater invertebrates, small fish, and all sorts of seeds. | | cîkakâm î-wâthâthik mistikohk wacistonihkîwak. pihtawîkinamwak pîwaya . | Nests near water in a natural cavity in a tree. The nest is lined with down. | | 1.7 kôkîsip | Goldeye duck | | ôta pimahkamikisiwak niskipîsim ohci isko kaskatinowipîsim. | They are active here from April until November. | | mowîwak îsisa, manicôsisa, mohtîwa, ikwa kinosîsisa. | Eats mollusks, insects, larvae, and small fish. | | î-wâthâthik mistikohk wacistonihkâkîwak, cîkakâm. pihtawîkinamwak pîwihkahikanisa ikwa pîwaya. | Nest in a tree cavity near the water. They line their nests with wood chips and down. | | 1.8 kâ-otîskanit sihkihp | Horned grebe | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | wacistonihkîwak pahkwahk, cîkakâm î-pimâhothik owacistoniwâwa oskihtîpakwa î-âpacihtâcik. | They make nests with a floating mat of vegetation in shallow water near shore. | | mowîwak manicôsisa, îsa, kinosîsisa, ikwa athîkisisa. | They eat small water insects, snails, small fish, and tadpoles. | | 1.9 wâkicân-âyis* | Shrike | | ôta pimahkamikisiwak niskipîsim ohci isko nimitahamowipîsim mâka âskaw ôta ayâwak kapî askîwin. | They are active here from April until September but sometimes they stay all year. | | capasis miscikosihk wacistonihkîwak mâka âskaw tahkohc ita kâ-asastîki maskosiya. âpacihtâwak miscikosa ikwa maskosiya. | They make their nests in a low crotch of shrubs and sometimes on piled-up vegetation. They use twigs and grass. | | mowîwak apisci pisiskîsa, pithîsîsa, ikwa manicôsa. mowîwak mîna kâ-nipithit pisiskiwa. | They eat small mammals, small birds, and insects. They also eat carrion. | | 1.10 wîskacânis | Whiskey Jack | | ôta pimahkamikisiwak kapî askîwin. | They are active here all year. | | sihtiskâhk wacistonihkîwak î-apihkâkîcik oskihtîpakoyâpiya, ocîpihkwa, miscikosa, ikwa astâskamikwa. pîhtawîkinamwak mîkwanisa, mîscakâsa, ikwa pîwaya ohci. | They make nest in coniferous areas weaving their nests using plant fibers, roots, twigs, and moss. They line them with feathers, hair, and fur. | | mowîwak manicôsa ikwa kâ-nipithit pisiskiwa. mîciwak mîna mînisisa, kiscikânisa, wâwa, pithîsîsisa. | They eat insects and carrion. They also eat berries, seeds, eggs, and nestlings. |

Video 2:

| pithîsîsak 2 | Birds 2 | | --- | --- | | I use the asterisk * to mark the birds we have no name for in Cree so I made up a name for them. Maybe in future days other names for these birds may come into use when someone more knowledgeable about birds will offer their suggestions. I hope you enjoy this introduction to Saskatchewan birds. | I use the asterisk * to mark the birds we have no name for in Cree so I made up a name for them. Maybe in future days other names for these birds may come into use when someone more knowledgeable about birds will offer their suggestions. I hope you enjoy this introduction to Saskatchewan birds. | | 2.1 wîhwîw | Snow goose (a.k.a. wavey duck) | | ôta pimahkamikisiwak mikisiwipîsim ohci isko nimitahamowipîsim. | Active here from March until September. | | mîciwak kiscikânisa, oski-oskihcîpakosa, maskosiya, ikwa ocîpihkwa. mowîwak mîna ocîskanihkîsa. | They eat grain, new sprouts, grass, and roots. They also eat water plants. | | namôtha ôta wacistonihkîwak. | They do not nest here. | | 2.2 ay-âpihtaw niska | Hybrid goose (part snow goose, part Canada goose) | | ôta pimahkamikisiwak mikisiwipîsim ohci isko nimitahamowipîsim. | Active here from March until September. | | mîciwak kiscikânisa, oski-oskihcîpakosa, maskosiya, ikwa ocîpihkwa. mowîwak mîna ocîskanihkîsa. | They eat grain, new sprouts, grass, and roots. They also eat water plants. | | namôtha ôta wacistonihkîwak. | They do not nest here. | | 2.3 âhâsiw | Crow | | ôta pimahkamikisiwak mikisiwipîsim ohci isko kaskatinowipîsim. | They are active here from March until November. | | nanâtohk sakâhk wacistonihkîwak. miscikosa âpacihtâwak ikwa î-pîhtawîkinahkwâw wathakîskwa, ocîpihkosisa, pîwaya, ikwa oskihcîpakosa. | They nest in all sorts of woods. They use sticks and line their nests with bark, roots, fur, and plants. | | mowîwak kâ-nipithit pisiskiwa, pisiskîsa, kinîpikwa, athîkisa. mîciwak mîna mînisa, kiscikânisa, athisitiniw wîpinikana. | They eat carrion, rodents, snakes, frogs. They also eat berries, seeds, human food wastes. | | 2.4 kâhkâkiw | Raven | | kapî askîwin ôta pimahkamikisiwak. | They are active here all year. | | nanâtohk kîskatinâhk ikwa mistikohk wacistonihkîwak. miscikosa âpacihtâwak ikwa î-pîhtawîkinahkwâw wathakîskwa, ocîpihkosisa, pîwaya, ikwa oskihcîpakosa. | They nest in all sorts of cliffs and high trees. They use sticks and line their nests with bark, roots, fur, and plants. | | mowîwak kâ-nipithit pisiskiwa, pisiskîsa, kinîpikwa, athîkisa. mîciwak mîna mînisa, kiscikânisa, athisitiniw wîpinikana. | They eat carrion, rodents, snakes, frogs. They also eat berries, seeds, human food wastes. | | 2.5 pâspâscîs | Downy woodpecker | | kapî askîwin ôta pimahkamikisiwak. | They are active here year-round. | | mônahikîwak wathakîskohk î-nitonahkwâw manicôsi-wâwisa, ikwa î-natonawâcik wîwîkini-môhcîsisa, môhtîwa. mîciwak mîna kiscikânisa. mowîwak mîna pakâna. | They chip away at bark to get at cocoons, larvae and they also eats seeds. They also eat nuts. | | wacistonihkîwak thôskihtakohk ita î-pahpâwahahkwâw wâcis. pîhtawîkinamwak owacistoniwâwa pîwihcakahikanisa ohci. | They nest in soft, decaying trunks where they excavate a small cavity for their nests. They line their nests with wood chips. | | 2.6 picikîskisîs | Chickadee | | kapî askîwin ôta pimahkamikisiwak. | They are active here year-round. | | mowîwak manicôsa, ikwa kohkominahkîsîsa. mîciwak mîna kiscikânisa ikwa mînisa. | They eat insects and spiders. They also eat seeds and berries. | | wacistonihkîwak wâthâhk mistikohk, âskaw otinamâsowak pâspâscîsa kâ-nakatahkwâw owacistoniwâwa. pîhtawîkinamwak owacistoniwâwa pîwaya ohci ikwa mîna mîkwana, astâskamikwa, ikwa maskosîsa. | They nest on cavities in the trees and sometimes take abandoned woodpecker nests. They line their nests with fur, feathers, moss, and grass. | | 2.7 kâhkâkîsipak | Cormorants | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | mowîwak kinosîsisa ikwa ây-âskaw mîna manicôsisa ahpô mohcîsisa. | They eat fish and sometime, though rarely, insects and vertebrates. | | mâmawi-wacistonihkîwak, âskaw î-wîci-wacistonîmâcik cahcahkiwa, miniscikosihk ahpô mîna ispimihk mistikohk. âpacihtâwak miscikosa, ocîskanihkîsa, ikwa pithîsîsi-miya. | Nests communally, sometimes with pelicans, on low-lying islands and sometimes high up in trees. They use sticks, aquatic vegetation, and bird droppings. | | 2.8 apiscikâhkâkîs | Magpie | | kapî askîwin ôta pimahkamikisiwak. | They are active here year-round. | | poko-kîkway mîciwak. mowîwak manicôsa, môsotihkoma, ikwa kâ-nipithit pisikiwa. âskaw kimotiwak kotaka pithîsîsa owâwiwâwa ta-mîcicik. | They are omnivores. They eat insects, ticks, and carrion. Sometimes they steal other birds’ eggs to eat. | | âskaw mâmawi-wacistonihkîwak mistikohk î-apahkwîcik mistikwa ohci ikwa asiskiy ikwa miyi. pîhtawîkinamwak owacistoniwâwa asiskiy ohci mîna maskosiya, ocîpihkosa, ikwa mîscakâsa. | Sometimes nest communally in trees using twigs, mud and manure. They line their nests with mud, grass, roots, and hair. | | 2.9 misi-môthkahosiw | Great blue heron | | ôta pimahkamikisiwak niskipîsim ohci isko kaskatinowipîsim. | They are active here from April to November. | | mâmawi-wacistoninihkîwak î-osîhtâcik tîhtahokan mistikohk cîkakâm ahpô ministikohk. miscikosa âpacihtâwak ispimihk owacistoniwâwa î-akotîthiki ikwa âh-âniskostâwak tahto-askiy, kâh-kîhtwâm î-âpacihtâcik. | They nest communally on a platform in trees near the water or on islands. They use twigs for their nests high up in trees and add to it every year, using the same nest. | | mowîwak kinosîsisa, athîkisa, pisiskîsa, môhcîsisa, ikwa kinîpikosisa.. | They eat small fish, frogs, small mammals, invertebrates, and small snakes. | | 2.10 môthkahosiw | Night heron | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April to October. | | mâmawi-wacistoninihkîwak nîpisîhkopâhk, ihkatawâhk ita î-osîhtâcik tîhtahokan. miscikosa âpacihtâwak. nâpî-môthkahosiw mâwasakonam miscikosa ikwa nôsî-môthkahosiw wacistonihkîw. | They nest communally making a platform amongst willows and marshes. They use twigs and sticks. The male heron gathers the twigs and the female heron builds the nest. | | kâ-otâkosinithik mâna mîcisowak. mowîwak kinosîsisa, athîkisa, pisiskîsa, pithîsîsisa, môhcîsisa, ikwa kinîpikosisa.. | They often eat at dusk. They eat small fish, frogs, small mammals, small birds, invertebrates, and small snakes. | | 2.11 mithopathiwi-âyis | House finch** | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | mohcihk ohci mîciwak kiscikânisa, sâkipakâsa, wâpikwanîsa, ikwa mînisa. mowîwak mîna manicôsisa. | They eat seeds, buds, blossoms, and berries from the ground. They also eat insects. | | sihti-watihkwanihk wacistonihkîwak, î-apîhkâkîcik miscikosa, maskosiya, ikwa ocîpihkosa. pîhtawîkinâkîwak maskosîsa, astâskamikwa, ikwa mîscakâsa. | They build their nests on branches of coniferous trees using twigs, grass, and rootlets. They line the nests with fine grass, moss, and hair. |

Video 3:

| pithîsîsak 3 | Birds 3 | | --- | --- | | I use the asterisk * to mark the birds we have no name for in Cree so I made up a name for them. Maybe in future days other names for these birds may come into use when someone more knowledgeable about birds will offer their suggestions. I hope you enjoy this introduction to Saskatchewan birds. | I use the asterisk * to mark the birds we have no name for in Cree so I made up a name for them. Maybe in future days other names for these birds may come into use when someone more knowledgeable about birds will offer their suggestions. I hope you enjoy this introduction to Saskatchewan birds. | | 3.1 wiyakwanîw | Northern flicker | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | These birds are active here from April until October. | | câh-cahkacahikîsiwak mohcihk ikwa wathakîskohk î-nitonawâcik îthikosa; mowîwak mîna mohcîsa, pakâna, ikwa manicôsa. mîciwak mîna mînisa. | They peck on the ground and on bark in search of ants; they also eat worms, nuts, and insects. They also eat berries. | | wacistonihkîwak thôskihtakohk ita î-mônahahkwâw waciston. âskaw kâh-kîhtwâm âpacihtâwak owacistoniwâwa. | They make their nests in rotting wood where they excavate a cavity for their nests. Sometimes they re-use their nests. | | 3.2 pihpihciw | Robin | | ôta mâna pimahkamikisiwak mikisiwipîsim ohci isko kaskatinowipîsim. | They are active here from March until November. | | câh-cahkacahikîsiwak mohcik î-nitonahkwâw mîciwin. mowîwak mohtîwa, môhcîsisa, ikwa manicôsisa. mîciwak mîna mînisa. | They eat worms, invertebrates, and insects. They also eat berries. | | wacistonihkîwak nanâtohk mistikohk ikwa miscikosihk. âpacihtâwak maskosiya, astâskamikwa, ikwa pîwi-wathakîska î-akwamohcikâkîcik asiskiya ikwa maskosiya. | They nest in all types of woods and bush. They use grass, moss, and loose bark cemented with mud and grass. | | 3.3 cahcakiwak | Pelicans | | ôta pimahkamikisiwak niskipîsim ohci isko nimitahamowipîsim. | They are active here from April until September. | | mâmawi-wacistonihkîwak mohcihk ministikohk. pîhtawîkinamwak wâcistona asinîsa ohci ikwa macikwanâsa mâka âskaw namwâc pîhtawîkinamwak wacistona. | They nest communally on bare islands. They line the nests with pebbles and debris but sometimes they don’t line the nests at all. | | mowîwak kinosîsisa, ikwa athîkisa. wâh-wîcihitowak mâna ta-nôcikinosîwîcik. | They eat fish and amphibians. Groups of pelicans help each other by herding fish into large groups. | | 3.4 kiyâsk | Ring-billed gull | | ôta pimahkamikisiwak mikisiwipîsim ohci isko pimahamowipîsim. | They are active here from March until October. | | câh-cahkacahikîsiwak mohcihk î-nitonahkwâw athisitiniw iskwahcikana ikwa kiscikânisa. mowîwak mîna kohkominahkîsîsa, manicôsa, mohcîsa, ikwa kâ-nipithit pisiskîsa. | They peck the ground looking for garbage, and seeds. They also eat spiders, insects, earthworms, and carrion. | | mâmawi-wacistonihkîwak cîkakâm wâthâcâhk î-âpacihtâcik asisiya, macikwanâsa, maskosiya, ikwa miscikosa. | They nest on ground near water in a shallow scrape using water reeds, debris, grass, and sticks. | | 3.5 cahcahkathôs (usually used for red-wing blackbird) | Grackle | | mâci-pimahkamikisiwak ôta niskipîsim ohci isko pimahamowipîsim. | Active here from April until October. | | câh-cahkacahikîsiwak mohcihk î-nitonahkwâw mîciwin. mowîwak manicôsa, môhtîwa, pithîsîsisa, ikwa kinosîsisa. mîciwak mîna mînisa ikwa wâwisa. | They peck the ground looking for food. They eat insects, worms, nestlings, and small fish. They also eat berries, and small eggs. | | sakâhk wacistonihkîwak, ahpô oski-ocîskanihkîsihk cîkakâm. wacistonihkâkîwak miscikosa, maskosiya, ikwa asiskiya î-pîhtawîkinahkwâw wacistona maskosîsa ikwa mîkwanisa ohci. | They nest in dense bush or on emergent water plants. They build their nests with twigs, grass, and mud lined with fine grass and feathers. | | 3.6 osâwistikwân-cahcahkathôs | Yellow-headed blackbird | | ôta pimahkamikisiwak niskipîsim ohci isko nimitahamowipîsim. | They are active here from April until September. | | mâmawi-wacistonihkîwak waskitipîhk î-âpacihâcik oski-ocîskanihkîsa î-pîhtawîkinahkwâw owacistoniwâwa pâstî-maskosiya ohci. | They nest communally on the surface of the water using emerging aquatic vegetation lined with dry grass. | | câh-cahkacahikîsiwak mohcihk ikota ohci mowîwak amiskosîsa, îsisa, ikwa cwîhôkanâpisîsa. mîciwak mîna kiscikânisa. | They peck the ground from where they eat beetles, snails, and dragonflies. They also eat seeds. | | 3.7 miskokwayawi-sihkihp | Red-necked grebe | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | mowîwak kinosîsisa, mohcîsisa, ikwa athîkisisa. | They eat small fish, aquatic invertebrates, and amphibians. | | âskaw mâmawi-wacistonihkîwak tîhtahikanihk tîhtapahipîhk, ocîskanihkîsa î-akwamohâcik atâmipîhk ocîskanihkîsihk. | Sometimes nest communally on a platform on aquatic vegetation anchored to underwater plants. | | 3.8 wâsîpîscân | Chipping sparrow | | ôta pimahkamikisiwak athîkipîsim ohci isko nimitahamowipîsim. | They are active here from May until September. | | wacistonihkîwak miscikosihk. apihkâkîwak maskosiya ikwa ocîpihkosa ikwa pîhtawîkinamwak owacistoniwâwa mîscakâsa ohci ahpô pîwaya. | They nest low in shrubs weaving grass and rootlets. They line their nests with hair or fur. | | câh-cahkacahikîsiwak mohcihk î-nitonahkwâw mîciwin. mowîwak mohcîsisa. mîciwak mîna kiscikânisa. | They peck the ground looking for food. They eat invertebrates. They also eat seeds. | | 3.9 okimâsis | Eastern Kingbird | | ôta pimahkamikisiwak athîkipîsim ohci isko nimitahamowipîsim. | They are active here from May until September. | | wacistonihkîwak watihkwanihk ita î-piyakwâskisithit mistikwa. wacistonihkâkîwak oskihtîpakwa, miscikosa, pîminahkwânisa, pîswî-pîwayân, ikwa maskosiya. pîhtawîkinamwak thôskayâna ohci. | They nest on a branch on an isolated tree. They make their nests with weeds, twigs, string, wool, and grass. They line their nest with soft materials. | | nawatinîwak manicôsa kâ-mîkwâ-pimithâcik. âskaw poko mîciwak mînisa. | They catch insects on the wing. They infrequently eat berries. | | 3.10 nâpî-oskanîthiw | Male house finch | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | mohcihk ohci mîciwak kiscikânisa, sâkipakâsa, wâpikwanîsa, ikwa mînisa. mowîwak mîna manicôsisa. | They eat seeds, buds, blossoms, and berries from the ground. They also eat insects. | | sihti-watihkwanihk wacistonihkîwak, î-apîhkâkîcik miscikosa, maskosiya, ikwa ocîpihkosa. pîhtawîkinâkîwak maskosîsa, astâskamikwa, ikwa mîscakâsa. | They build their nests on branches of coniferous trees using twigs, grass, and rootlets. They line the nests with fine grass, moss, and hair. | | 3.11 opahkacawîsîs | Slate coloured junco | | ôta pimahkamikisiwk niskipîsim ohci isko pimahamowipîsim. | Active here from April to October. | | mohcihk wacistonihkîwak asicâyihk kîskatinahk. wacistonihkâkîwak miscikosa, ikwa pîwi-wathakîskwa. pîhtawîkinamwak wacistona maskosîsa ohci ikwa mîna astâskamikwa, ikwa mîscakâsa. | They build their nests on the ground next to a vertical back. They build their nests using twigs and bark shreds lining their nests with grass, moss, and hair. | | câh-cahkacahikîsiwak mohcihk mohcîsa î-nitonawâcik. mîciwak mîna mînisa ikwa kiscikânisa. | They peck the ground for invertebrates. They also eat berries and seeds. |

Video 4:

| pithîsîsak 4 | Birds 4 | | --- | --- | | I use the asterisk * to mark the birds we have no name for in Cree so I made up a name for them. Maybe in future days other names for these birds may come into use when someone more knowledgeable about birds will offer their suggestions. I hope you enjoy this introduction to Saskatchewan birds. | I use the asterisk * to mark the birds we have no name for in Cree so I made up a name for them. Maybe in future days other names for these birds may come into use when someone more knowledgeable about birds will offer their suggestions. I hope you enjoy this introduction to Saskatchewan birds. | | 4.1 miskostikwânîwisip | Redheaded duck | | ôta pimahkamikisiwak niskipîsim ohci isko kaskatinowipîsim. | They are active here from April until November. | | wacistonihkîwak tahkohc nipîhk ocîskanihkîsihk ahpô mîna tahkohc wacasko-wîstîhk ahpô mohcihk. wacistonihkâkîwak asisiya ikwa ocîskanihkîsa, pîhtawîkinamwak pîwaya ohci. | They make their nests suspended over water on aquatic vegetation or on top of muskrat lodges or on the ground. To build their nests they use reeds and aquatic vegetation and line them with down. | | kôkîwak î-nitonahkwâw mîciwin. mîciwak ocîpihkwa ikwa oskîtihpakâhtikwa ikwa âskaw kiscikânisa. mowîwak mîna mohcîsisa ikwa îsisa. | They dive looking for food. They eat roots, basal stems of plants and sometimes seeds. They also eat aquatic invertebrate and clams. | | 4.2 kaskitîwikiyâskos | Black tern | | ôta pimahkamikisiwak athîkipîsim ohci isko nimitahamowipîsim. | They are active here from May until September. | | âskaw mâmawi-wacistonihkîwak oski-ocîskanihkîsihk tahkohc nipîhk. wacistonihkâkîwak kayâsi-oskihtîpakwa tahkoc kâ-tîhtapahipîthit ocîskanihkîsa, ahpô tahkohc asiskîhk ahpô wacasko-wîstîhk. | Sometimes they nest communally on emergent plants over water. They make their nests with dead plants floating on the water, or on mounds of mud, or on top of muskrat lodges. | | nawatinîwak manicôsa kâ-mîkwâ-pimithâcik, ahpô maskosîhk ohci ahpô waskitipîhk ohci. mowîwak mîna kinosîsisa. | They eat small insects on the wing or from tall grasses or from the water’s surface. They also eat small fish. | | 4.3 atospîwistikwân sîsîsiw | Avocet | | ôta pimahkamikisiwak athîkipîsim ohci isko nimitahamowipîsim. | They are active here from May until September. | | mâmawi-wacistonihkîwak paskwa-miniscikosihk, asiskîhk, ahpô kistikânihk cîkakâm, wâthâcâhk ahpô tahkohc askîhk. wacistonihkâkîwak oskihtîpakwa. | They nest communally on sparsely vegetated islands, on mud flats, or in fields near water on shallow depressions or on mounds. They use plants to build their nests. | | nitonamwak mîciwin atâmipîhk î-âpacihtâcik owâkicânimiwâwa. mowîwak îsisa, manicôsisa, ikwa mohcîsisa. mîciwak mîna oskihtîpakwa ikwa kiscikânisa. | They look for food under water using their curved bills. They eat crustaceans, insects, and larvae. They also eat plants and seeds. | | 4.4 mîscaskosîs | Barn swallow | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | mâmawi-wacistonihkîwak cîkapâhk, sîpâ âsokanihk, ahpô sîpîhkâni-mikohtaskwâhk, ikwa âskaw kâ-nakatâniwik-wâskahikanihk. wacistonihkâkîwak asiskiya, î-pîhtawîkinahkwâw wacistona maskosiya ikwa mîkwana ohci. | They nest communally on eavestroughs, under bridges, or in culverts and sometimes in abandoned building. They line the nests with grass and feathers. | | nawatinîwak manicôsa kâ-mîkwâ-pimithâcik ikwa âskaw poko mînisa mîciwak. | They catch flying insects on the wing and also, though rarely, eat berries. | | 4.5 ithinisip | Mallard. | | pimahkamikisiwak ôta mikisiwipîsim ohci isko kaskatinowipîsim. | Active here from March until November. | | cîki nipîhk wacistonihkîwak ita î-ispâthiki oskihtîpakwa ahpô sîpâ sakâsihk âhpô mîna kâ-nakacikâtîki wacistona mistikohk. wacistonîhkâkîwak maskosiya ikwa kotaka oskihtîpakwa. pîhtawîkinamwak wacistona pîwaya ohci. | They nest near water in tall vegetation or under bushes or in abandoned nests in trees. They line the nests with down. | | mowîwak manicôsa, athîkisisa, ikwa wâhkwana. mîciwak mîna kiscikânisa. | They eat aquatic invertebrates, larval amphibians, and fish eggs. They also eat seeds. | | 4.6 wâpaskâtîsip | American wigeon | | ôta pimahkamikisiwak niskipîsim ohci isko kaskatinowipîsim. | They are active here from April until November. | | kâtâwak owacistoniwâwa ita kâ-ispâthiki oskihtîpakwa. wacistonihkâkîwak maskosiya ikwa nîpiya ikwa pîhtawîkinamwak wacistona pîwaya ohci. | They hide their nest in tall vegetation. They use grass and leaves to build their nests and line them with down. | | mîciwak ocîpihkosa, nîpîsa, ikwa oski-oskihtîpakahtikwa. mowîwak mîna mohcîsisa. | They eat small roots, small leaves, and emerging plant stalks. They also eat invertebrates. | | 4.7 pîsimw-ayis | Baltimore oriole | | ôta pimahkamikisiwak athîkipîsim ohci isko nimitahamowipîsim. | They are active here from May until September. | | ispimihk mîtosihk wacistonihkîwak kisâstaw asiwacikanis î-isinâkwanithiki owacistoniwâwa. wacistonihkâkîwak maskosiya, pîwi-wathakîskosa, pîminahkwânis, mîscakâsa, ikwa oskihcîpakosa. pîhtawîkinamwak wacistona maskosiya, ocîhpihkosa, ikwa pîwaya ohci. | They build their nests high in deciduous tress, their nests look like deep hanging pouches. They build their nest with grass, shredded bark, string, hair and plant fibers. They line the nests with grass, rootlets, and fur. | | câhkahamwak kâ-akotîthiki oskihtîpakwa î-nitonahkwâw mîciwin. mowîwak mohtîwa, manicôsa, oskanâmowa, ikwa kotaka mohcîsisa. mîciwak mîna mînisa. | They probe canopy vegetation for food. They eat caterpillars, beetles, wasps, and other invertebrates. They also eat berries. | | 4.8 niskak | Geese | | ôta pimahkamikisiwak mikisiwipîsim ohci isko kaskatinowipîsim. | They are active here from March until November. | | wacistonihkîwak ministikohk ikwa wâsakâm mohcihk. wacistonihkâkîwak oskihtîpakwa ikwa pîhtawîkinamwak wacistona pîwaya ohci. | They build their nest on islands and on shorelines on the ground. They build their nests with plant materials and line the nests with down. | | mîciwak oski-oskicîpakosa, ocîskanihkîsa, maskosiya, ikwa ocîhpakwa.. | They eat new sprouts, aquatic vegetation, grass, and roots. | | 4.9 osâwispiskwan-ayîs | Yellow-rumped warbler | | ôta pimahkamikisiwak athîkipîsim ohci isko nimitahamowipîsim. | They are active here from May until September. | | wacistonihkîwak watihkwanihk mîtosihk ahpô sihtihk. wacistonihkâkîwak miscikosa, maskosiya, wathakîskosa, astâskamikwa, asinîwâhkwanak, ikwa kohkominahkîsîs- athapiyâpîsa î-pîhtawîkinahkwâw mîscakâsa ikwa mîkwanisa. | They build nests on branches of deciduous trees and in conifers. They build their nests with twigs, grass, bark strips, moss, lichen, and spider silk lined with hair and feathers. | | oskitîpakohk nitonamwak mîciwin. mowîwak manicôsa ikwa âskaw mîciwak mînisa. | They look in plants for food. They eat insects and sometimes berries. |

Video 5:

| pithîsîsak 5 | Birds 5 | | --- | --- | | I use the asterisk * to mark the birds we have no name for in Cree so I made up a name for them. Maybe in future days other names for these birds may come into use when someone more knowledgeable about birds will offer their suggestions. I hope you enjoy this introduction to Saskatchewan birds. | I use the asterisk * to mark the birds we have no name for in Cree so I made up a name for them. Maybe in future days other names for these birds may come into use when someone more knowledgeable about birds will offer their suggestions. I hope you enjoy this introduction to Saskatchewan birds. | | 5.1 osâwasko-pithîsîs | Yellow warbler | | pimahkamikisiwak ôta athîkipîsim ohci isko nimitahamowipîsim. | They are active here from May until September. | | wacistonihkîwak tastawâpitî-watihkwanihk mîtosihk ahpô miscikosihk. wacistonihkâkîwak maskosiya, oskihtîpakwa, ikwa wathakîskosa. pîhtawîkinamwak wacistona maskosîsa ohci ikwa pîwî-kiscikânisa, ikwa mîscakâsa. | They make nests on the forked branches of deciduous trees and shrubs. They make their nests with grass, weeds, and shredded bark. They line the nests with fine grass, seed fluff, and hair. | | nitonamwak mîciwin oskihtîpakohk. mowîwak mohtîwa, mohcîsisa, manicôsa, nanâtohk apisci-môhcîsisa, ikwa manicôsisa. | They search for food among vegetation. They eat caterpillars, beetles, aphids, and cankerworms, | | 5.2 tâpiskâkanasîs | Meadow Lark | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | wâthâhcahikîwak mohcihk ita î-apahkwîsicik ikwa iskwacîmis asicâyihk î-astâcik. apihkâkîwak oskihtîpakwa ikota î-kâtâcik owacistoniwâwa. | They scrape depressions in the ground where they make a domed nest weaving vegetation where they hide their nests. | | câhkacahikîsiwak mohcihk î-nitonahkwâw mîciwin. mowîwak okwâskohcisîsa, manicôsisa, ikwa mîna kohkominahkîsîsa, ikwa mohcîsisa; âskaw mîciwak kiscikânisa. | They probe the ground looking for food. They eat grasshoppers, crickets, beetles, as well as spiders and grubs; sometimes they eat seeds. | | 5.3 nôsî-miskostikwânîsip | Female redheaded duck | | ôta pimahkamikisiwak niskipîsim ohci isko kaskatinowipîsim. | They are active here from April until November. | | wacistonihkîwak tahkohc nipîhk ocîskanihkîsihk ahpô mîna tahkohc wacasko-wîstîhk ahpô mohcihk. wacistonihkâkîwak asisiya ikwa ocîskanihkîsa, pîhtawîkinamwak pîwaya ohci. | They make their nests suspended over water on aquatic vegetation or on top of muskrat lodges or on the ground. To build their nests they use reeds and aquatic vegetation and line them with down. | | kôkîwak î-nitonahkwâw mîciwin. mîciwak ocîpihkwa ikwa oskîtihpakâhtikwa ikwa âskaw kiscikânisa. mowîwak mîna mohcîsisa ikwa îsisa. | They dive looking for food. They eat roots, basal stems of plants and sometimes seeds. They also eat aquatic invertebrates and clams. | | 5.4 sîhkihp | Western grebe | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | akohtinithiwa owacistoniwâwa tîhtahokanihk î-kikamohtâcik ocîskanihkîsihk. wacistonîhkâkîwak ocîskanihkîsa. | Their nests float on platforms attached to aquatic plants. They nest with aquatic plants. | | kôkîwak î-nitonahkwâw mîciwin. mowîwak kinosîsisa, manicôsisa, ikwa athîkisisa. | They dive in search of food. They eat small fish, aquatic invertebrates, and amphibians. | | mônahikîsipak | 5.5 Northern shovelers | | ôta pimahkamikisiwak niskipîsim ohci isko kaskatinowipîsim. | Active here from April until November. | | wâthahcâhk cîkakâm wacistonihkîwak. wacistonihkâkîwak maskosiya ikwa pîwaya. | They nest in a shallow hollow near water. They use grass and down to build nests. | | pahkwahk nitonamwak mîciwin. mowîwak îsisa, manicôsisa, ikwa mohcîsisa. mîciwak mîna kiscikânisa. | They look in shallows for food. They eat crustaceans, insects, and larvae. They also eat seeds. | | 5.6 omîmîw | Mourning dove | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | miscikosihk ahpô sakâsihk tastawâpitî-watihkwanihk wacistonihkîwak. wacistonihkâkîwak miscikosa, oskihtîpakwa, ikwa maskosiya. | They nest in trees or shrubs on forked branches. They use twigs, weeds, and grass to build the nests. | | câh-câhkahikîsiwak mohcihk î-nitonahkwâw mîciwin. mowîwak manicôsa ikwa mîna mîciwak mînisa ikwa nanâtohk kiscikânisa. | They probe the ground in search of food. They eat insects and also berries and various seeds. | | 5.7 pithîw | Hungarian partridge | | kapî askîwin pimahkamikisiwak ôta ôko pithîsîsak. | These birds are here year-round. | | kistikânihk mohcihk wacistonihkîwak ita wâthahcâw î-mônahahkwâw. pîhtawîkinamwak wacistona maskosiya ohci. | Nests in fields on the ground where they scratch a depression. They line the nests with grass. | | âskaw mowîwak manicôsa. mîciwak nanâtohk kiscikânisa, nîpiya, ikwa oskihcîpakosa. | Sometimes eat insects. They eat seeds (grain), leaves and buds. | | 5.8 masinâsokot-sihkhip | Pied-billed grebe | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are active here from April until October. | | tîhtahokanihk î-akohtinithik wacistonihkîwak î-akwamohcikîcik oski-ocîskanihkîsihk. | They make their nests on floating platforms attached to emergent water plants. | | mowîwak manicôsisa, kinosîsisa, ikwa athîkisisa ikwa âskaw mowîwak ocîskanihkîsa. | They eat aquatic invertebrates, small fish, and amphibians and sometimes aquatic plants. | | 5.9 sîsîsiw | Willet | | ôta pimahkamikisiwak niskipîsim ohci isko nimitahamowipîsim. | They are here from April until September. | | wacistonihkîwak ita kâ-tawâthik, thîkawiskâhk, ahpô mohcihk wâthahcâhk. wacistona pîhtawîkinamwak maskosiya ohci ikwa kotaka oskihtîpakwa. | They make their nests in open areas on sandy flats or on the ground in shallow depressions. They line the nests with grass and other vegetation. | | mowîwak manicôsa ikwa âskaw mîciwak oski-oskihcîpakosa ikwa kiscikânisa. | They eat insects and sometimes they eat shoots and seeds. | | 5.10 apiscisip | Blue-winged teal | | ôta pimahkamikisiwak niskipîsim ohci isko pimahamowipîsim. | They are here from April until October. | | wacistonihkîwak maskosîhk wâsakâm nipîhk ikwa âskaw paskwâsihk, î-kâtâcik wacistona ita î-ispâthiki maskosiya. wacistonihkâkîwak maskosiya ikwa pîwaya. | They make their nests on shorelines and in wet meadows hiding their nests in tall grass. They make their nest with grass and down. | | mîciwak pasâni-kiscikânisa ikwa maskosiy-kiscikânisa, ikwa namâtohk ocîskanihkîsi-kiscikânisa. mowîwak mîna manicôsisa. | They eat sedges and grass seeds, and all sorts of aquatic plants seeds. They also eat invertebrates. |

Video 6:

| pithîsîsak 6 | Birds 6 | | --- | --- | | I use the asterisk * to mark the birds we have no name for in Cree so I made up a name for them. Maybe in future days other names for these birds may come into use when someone more knowledgeable about birds will offer their suggestions. I hope you enjoy this introduction to Saskatchewan birds. | | 6.1 miskomâskikanîsis | Red breasted nuthatch | | kapî askîwin pimahkamikisiwak ôta ôko pithîsîsak. | These birds stay around all year. | | mohcîsa mâna mowîwak î-nitonawâcik sîpâ wayakîskohk, î-acicîcik mistikohk. | They eat larva which they look for under the bark of trees with their heads pointing downward. | | wacistonihkîwak thôskihtakohk ita î-mônahahkwâw waciston. | They make their nests in rotting wood where they excavate a cavity for their nests. | | 6.2 okîskimanasiw | Kingfisher | | sâwanohk mâna isi-pimithâwak ispî kâ-takwâkinithik nânitaw pimihamowipîsim ikwa kâwi pî-takosinwak ôta ispî kâ-sîkwanithik, nânitaw niskipîsim. | They migrate south in the fall, around October and arrive back here in the Spring, around April. | | kinosîsisa mowîwak, athîkisa ikwa athîkisisa. | They eat small fish, frogs and tadpoles. | | wâsakâm sîpîsisihk wacistonihkîwak, ita î-mônahikîsicik askîhk ita î-astâcik maskosiya ikwa nîpiya. | They nest along the river banks in a cavity in the ground which they line with grass and leaves. | | 6.3 cihcîskisîs | Sandpiper | | ôta pimahkamikisiwak athîkipîsim ohci isko nimitahamowipîsim. | They are active here from May until September. | | namôtha ôta wacistonihkîwak. | They do not nest here. | | mowîwak manicôsisa kâ-miskawâcik cîkakâm. | They eat insects which they find near shores. | | 6.4 wîciskwahamânisiw | Bohemian waxwing | | ôta pimahkamikisiwak mikisiwipîsim ohci isko kaskatinowipîsim. | They are active here from March until November. | | nawatinîwak manicôsa kâ-mîkwâ-pimithâcik ikwa mînisa mîciwak. | They catch flying insects on the wing and also eat berries. | | minahikohk ikwa sihtihk wacistonihkîwak miscikosa î-âpacihtâcik kisik maskosiya ikwa astâskamikwa. | They nest in coniferous trees using twigs lined with grass and moss. | | 6.5 sihkihp (Another name that is shared by many water birds) | American coot. | | mâci-pimahkamikisiwak ôta niskipîsim ohci isko kaskatinowipîsim. | Active here from April until November. | | mowîwak manicôsa, akaskwaya, môhtîwa, athîkisisa ikwa kinosîsisa ikwa oskihtîpakwa nipîhk ohci. | They eat insects, snails, worms, tadpoles, and small fish as well as water plants. | | nipîhk wacistonihkîwak, î-âpacihtâcik nipiy- oskihtîpakwa ikota ohci î-tîhtapahipîcik cîkakâm. | They nest on emergent water plants, anchored there, floating on the water near shore. | | 6.6 osâwask-ayîs | Goldfinch | | ôta pimahkamikisiwak athîkipîsim ohci isko pimahamowipîsim. | They are active here from May until October. | | mowîw manicôsa ikwa mîna mîciw mînisa ikwa nanâtohk kiscikânisa. | Eats insects as well as berries and all sorts of seeds. | | miscikosihk wacistonihkîw î-âpacihtât oskihtîpakwa, maskosiya ikwa kohkominahkîsîs athapiyâpiy, mîscakâsa ikwa kiscikânisa. | Nests in shrubs using plant fibers, grass and spider webbing, hair and seed fluff. | | 6.7 mikisiw | Bald eagle | | ôta pimahkamikisiwak mikisiwipîsim ohci isko kaskatinowipîsim. | They are active here from March until November. | | mowîw pithîsîsa, apisci pisiskîsa, ikwa kinosîwa. | Eats small birds, small mammals, and fish. | | miscikosa wacistonihkâkîwak. misâthiwa owacistoniwâwa ikwa mâna kâh-kîhtwâm âpacihtâwak. | Use sticks to build nests. Their nests are big and they often re-use them. | | 6.8 ohtawakîhôhow | Great horned owl | | ôta pimahkamikisiwak kapî askîwin. | They are active here all year. | | âh-otinamâsowak owacistoniwâwa âhâsiwak, kâhkâkiwak ahpô osâkwahtamowak kâ-kî-nakatahkwâw. | They take the abandoned nest of crows, ravens, or hawks. | | mowîwak apisci pisiskîsa, pithîsîsa, kinîpikwa, ikwa athîkisa. | They eat small mammals, birds, snakes, and frog. | | 6.9 osâhkwatamow | Merlin | | ôta pimahkamikisiwak mikisiwipîsim ohci isko kaskatinowipîsim. | They are active here from March until November. | | wacistonihkîwak sihtihk ahpô minahikohk. mâka âpacihtâwak wacistona âhâsiwak ikwa apisci-kâhkâkîsak kâ-nakatahkwâw. | Nest in coniferous areas,. But they will use nests abandoned by crows and magpies. | | nawatinîwak apisci pithîsîsa kâ-mîkwâ-pimithâthit, ikwa mîna mowîwak apisci pisiskîsa ahpô manicôsa. | Catch small birds on the wing and also eat small rodents or insects. |

View Details

Sol says this song/poem was inspired by Willie Thresher’s “Old Man Inuit” – in which Willie Thresher interpolates his singing with audio recording of an Inuit Elder speaking Inuktitut. In this recording, Sol departs significantly from the original, providing his own Cree language commentary in response to Thresher’s song. The four images show his new composition verse by verse; the table provides the entire poem/song. (You can find Thrasher’s original on YouTube here.)

| Old Man Cree (Inspired by “Old Man Inuit” by Willie Thrasher) | | --- | | (Chant) | | nitati-kisîthinîwin. | I am getting old. | | namôtha awasimî nikakî-mâcân. | I can no longer hunt. | | namôtha awasimî nikakî-otâpahastimwân. | I can no longer drive a dog team. | | namôtha awasimî ninahâpin | I can no longer see clearly | | ikwa nitati-kipihtân. | And I am going deaf. | | namôtha awasimî nimaskawisân. | I am no longer strong | | ninîstosin. ninîstosin. | I am tired. I am tired. | | (Chant) | | nitati-kisîthinîwin. | I am getting old. | | mistahi kîkway î-mâthipathik nikî-pî-wâh-wâpahtîn: | I have seen many things go bad: | | ithiniwak î-wanihtâcik opîkiskwîwiniwâw; | People losing their language; | | ithiniwak î-wanihtâcik otisîhcikîwiniwâw. | People losing their culture | | kitimâkan. kitimâkan. | It is sad. It is sad. | | (Chant) | | nitati-kisîthinîwin. | I am getting old. | | mistahi kîkway î-mithwâsik | I see many good things: | | nitati-wâpahtîn: | Young people speaking | | osk-âyak î-pîkiskwîcik opîkiskwîwiniwâw; | Their language; | | î-ohpinahkwâw otisîhcikîwiniwâw. | Reviving their culture | | mithwâsin. mithwâsin | It is good. It is good. | | (Chant) | | nitati-kisîthinîwin. | I am getting old. | | kiyâpic âtawîtha | But at least | | nikakî-nikamon; | I can still sing; | | kiyâpic nikakî-âcathôhkân. | I can still tell the old stories. | | ninanâskomon. ninanâskon. | I am grateful. I am grateful. | | (Chant) |

View Details

nîpitîhitowak acâhkosak

nîpitîhitowak acâhkosak î-wîcisimômâcik tipiskâwi-pîsimwa.
mihkwatâhk tâstapiskam ta-nîpatîsimot;|
tâstapîwatâhk wacîhpîsimow ispimihk isi-kwâskohtiw;
wâpanatâhk kamâciwisimow kotak kîsikâw î-wâpahtahk;
masinâsowatâhk otakwâhonîsimow;
sîpîwatâhk pimicitahkoskîw î-sîwîpanisimot.

ᓃᐱᑏᐦᐃᑐᐘᐠ ᐊᒑᐦᑯᓴᐠ

ᓃᐱᑏᐦᐃᑐᐘᐠ ᐊᒑᐦᑯᓴᐠ ᐄ ᐑᒋᓯᒨᒫᒋᐠ ᑎᐱᐢᑳᐏ ᐲᓯᒷ᙮
ᒥᐦᑿᑖᕽ ᑖᐢᑕᐱᐢᑲᒼ ᑕ ᓃᐸᑏᓯᒧᐟ;
ᑖᐢᑕᐲᐘᑖᕽ ᐘᒌᐦᐲᓯᒧᐤ ᐃᐢᐱᒥᕽ ᐃᓯ ᒁᐢᑯᐦᑎᐤ;
ᐚᐸᓇᑖᕽ ᑲᒫᒋᐏᓯᒧᐤ ᑯᑕᐠ ᑮᓯᑳᐤ ᐄ ᐚᐸᐦᑕᕽ;
ᒪᓯᓈᓱᐘᑖᕽ ᐅᑕᒁᐦᐅᓃᓯᒧᐤ;
ᓰᐲᐘᑖᕽ ᐱᒥᒋᑕᐦᑯᐢᑮᐤ ᐄ ᓰᐑᐸᓂᓯᒧᐟ᙮

Stars Dance in Line

Stars align themselves dancing with the moon.
Mars does a quick step into line;
Mercury fancy dances a jumps in the air;
Venus says a prayer of thanks for another day;
Jupiter wraps her shawl ready to dance;
Uranus quietly sidesteps in her jingle dress.

Today’s poem is Sol’s response to a call from astronomer Wilfred Buck: “On March 28th, 5 planets & the Moon will be in alignment. Visible just after sunset. This will signify that there will be an Alien Invasion!! They will be here to break into Area 51 and cause chaos & havoc!!! It might mess up your star link!!! Be prepared!!! lol…”In his effort to be prepared, Sol not only wrote the poem, he used “HI” (human intelligence, as opposed to AI) to “prepare” his pre-existing night sky photo to show the alignment we all might hope to see (if it’s not too cold to be out, or if we’re not all hiding from aliens.)

View Details

mistahi-kititîthimitinân, Minnie McKenzie: we hold you in high regard.

Even Cree words don’t seem big enough to adequately acknowledge the work that goes into completing a dictionary – let alone its revision. Understanding the profound complexity of the process, we’re left to stand back in admiration for Minnie, for the work, and for the large piece of her life that has gone into achieving this milestone. Congratulations is hardly enough!

Placing an order:
Copies of the dictionary (which uses Colins Modified Orthography) are available for purchase through the Lac La Ronge Indian Band (LLRIB) Central Office. Their instructions are to contact Dorothy McLeod at 306 425 4938. The dictionary is intended for eventual online publication.

In June 2020, Nick Pearce of the Star Phoenix interviewed Minnie about the work as it reached completion. His article, found at sasktoday.ca gives a much broader picture of the project – and we provide a copy here in PDF form.

View Details

   mithwîthihta ôma kâ-pimôhtîhoyan îkâ ta-wanisiniyan

ᒥᙹᖨᐦᑕ ᐆᒪ ᑳ ᐱᒨᐦᑏᐦᐅᔭᐣ ᐄᑳ ᑕ ᐘᓂᓯᓂᔭᐣ

Sol sends his thanks to Sam Dan Hardlotte for help with the translation, that more literally means, “Enjoy the journey, so you don’t get lost.”

View Details

    sîkwan pâh-pêyakwan ispîhcâwa kîsikâw mîna tipiskâw

ᓰᑿᐣ ᐹᐦ ᐯᔭᑿᐣ ᐃᐢᐲᐦᒑᐘ ᑮᓯᑳᐤ ᒦᓇ ᑎᐱᐢᑳᐤ
Spring Equinox (literally, “Spring when day and night are the same size”)

View Details

    pêyakwâw êsa masinahikwêwinak kî-papâmohtêwak. kêtahtawêw kâ-sîkipêstâk! kêkâc kahkiyaw masinahikêwinak kî-sâpopêwak! aniki piko â, ê, î, êkwa ô namwâc kî-ohci-sâpopêwak ayisk ê-kikastotinêcik.

êkwa kî-miywêyihtamwak kimiwan ê-itwêcik “â, ê, î, êkwa ô”!

ᐯᔭᒁᐤ ᐁᓴ ᒪᓯᓇᐦᐃᑵᐏᓇᐠ ᑮ ᐸᐹᒧᐦᑌᐘᐠ᙮ ᑫᑕᐦᑕᐍᐤ ᑳ ᓰᑭᐯᐢᑖᐠ! ᑫᑳᐨ ᑲᐦᑭᔭᐤ ᒪᓯᓇᐦᐃᑫᐏᓇᐠ ᑮ ᓵᐳᐯᐘᐠ! ᐊᓂᑭ ᐱᑯ ᐋ, ᐁ, ᐄ, ᐁᑿ ᐆ ᓇᒹᐨ ᑮ ᐅᐦᒋ ᓵᐳᐯᐘᐠ ᐊᔨᐢᐠ ᐁ ᑭᑲᐢᑐᑎᓀᒋᐠ᙮

ᐁᑿ ᑮ ᒥᔰᔨᐦᑕᒷᐠ ᑭᒥᐘᐣ ᐁ ᐃᑘᒋᐠ “ᐋ, ᐁ, ᐄ, ᐁᑿ ᐆ”!

Once the letters (of the alphabet) went out for a walk. Suddenly there was a downpour! Almost all the letters got soaked! Only those â, ê, î, and ô didn’t get wet because they were wearing hats.

And they enjoyed the rain saying, “â, ê, î, and ô!”

View Details

Are you interested in learning more about Master/Mentor Language Learning Apprentice Programs (MAP), learning about techniques and tools for language revitalization, and connecting with others?

Join members of the Prairies to Woodlands Indigenous Languages Revitalization Circle next weekend March 18-19 from 10-4:30 each day for their 2023 MAP Interactive speaker series! Throughout the weekend, they will be providing opportunities to connect with others passionate about language revitalization and building language communities and you might win one of the many session and daily door prizes!

Just a few of the topics they expect to cover are “traditional” team-based MAP, Group-based MAP, use of online courses to supplement MAP learning, learning through song and performance, preparing to be a good language hunter, creating a free online language course, recording and intellectual property concerns, and language archiving:

We are excited to tell you that we have been able to invite speakers from across Turtle Island!

The event will take place through ZOOM so please RSVP by sending an email to csales@p2wilr.org to confirm your spot as they are limited. Please note that the event will be recorded to share with others.

View Details

   Our wonderful Honorary Elder Bette Spence celebrated her 105th birthday on February 11th. We’re pretty late with these wishes, so I hope the sincerity shows. Thanks to Dolores Greyeyes Sand for composing this small prayer for her, to wish her well today and every day, and thanks to Janet Fontaine and all those who love and care for Bette every day. She is really a treasure.

nohtâwînân kihci-kîsikohk kâ-ayâyan, sawêyim awa kêhtê-iskwêw Bette kâ-isiyihkâsot.
kiyâm ka-mah-miywâyâw êkwa mîna pêyahtakêyimowin kika-ayaw kâkikê.

ᓄᐦᑖᐑᓈᐣ ᑭᐦᒋ ᑮᓯᑯᕽ,ᑳ ᐊᔮᔭᐣ, ᓴᐍᔨᒼ ᐊᐘ ᑫᐦᑌ ᐃᐢᑵᐤ Bette ᑳ ᐃᓯᔨᐦᑳᓱᐟ᙮
ᑭᔮᒼ ᑲ ᒪᐦ ᒥᔼᔮᐤ ᐁᑿ ᒦᓇ ᐯᔭᐦᑕᑫᔨᒧᐏᐣ ᑭᑲ ᐊᔭᐤ ᑳᑭᑫ᙮

Our Father in heaven, bless this elder lady who is called Bette.
May she always be well and always have peace.

Floral frame image by rawpixel.com

View Details

Look closely: this photo features some mighty language warriors, hard at work creating tools, fifty years ago.

It’s probably been two or three years since I first saw this photograph, but I wasn’t quick enough to keep a copy safe. Samara Harp’s recent publications through Library and Archives Canada set me back on the hunt, and – after many fruitless trips down the rabbithole – I was finally rewarded when it reappeared in the collection of the University of Winnipeg. The story and photo are featured in the Indian Affairs newsletter, Indian News of which they hold a complete collection, from 1954 to 1982. The article-with-photo is found in Volume 15, number 8, page 10, March 1973.

As I looked through the photo’s caption, I spotted a number of significant names in Cree language retention. It seemed like a good moment to create a bit of a “Who’s Who” to acknowledge the significant contributions of those whose work I know we’re all still using (some I even know or knew in real life!) Of course, if anyone can add detail about the other contributors, I’d welcome it in the comments!

• In the upper left corner is Ahab Spence, whom I knew as the head of the Department of Indian Languages, Literatures and Linguistics at Saskatchewan Indian Federated College (what is now FNUC) in the 1980s. Ahab was also a mentor of Solomon Ratt. His widow, Bette Spence, who celebrated her 105th birthday in Winnipeg last month, remains the Cree Literacy Network’s honorary Elder.
• Fifth from the left, we have Rev. Stan Cuthand, whose life work focused on translating the Bible into Plains Cree. His son, Doug is a well known Saskatchewan Phoenix columnist and historian.
• Fifth from the right is Xavier Sutherland, a speaker from Peawanuck, an isolated community south of James Bay, whose fourteen sacred stories from the region feature prominently in C. Douglas Ellis’s 1995 text collection. Find audio recordings of those fourteen stories here. Sutherland – probably the youngest in the photo – was serving his community on an Ontario Royal Commission when he died in a plane crash in northwestern Ontario a mere three years later.
• Fourth from the right is emeritus McGill University linguist C. Douglas Ellis – a môniyaw (or wemištikošiw) now approaching his hundredth birthday in Ottawa. If you follow the link on his name, you’ll discover a whole website devoted to his work that includes audio of stories, and lessons and more. Mrs Ellis is seated in in the front row at the far right. (In the early 1990s, I learned a great deal about Cree narrative – and about editing Cree-bilingual publications – through my own work on his Cree Legends and Narratives from the West Coast of James Bay.)
• In the front row, third from the left, we have Ida McLeod, a teacher of Plains Cree who authored numerous books during her tenure with Saskatchewan Indian Cultural Centre. A founder of Saskatchewan’s Cree Language Retention Committee, some of us know her best as the friendly force that helped launch the career CLN honorary founder Freda Ahenakew. Her husband John R. McLeod stands immediately behind her, sixth from the left. They were also the grandparents of Neal McLeod.
• Front row, second from the right, we have Sister Nancy LeClaire of Edmonton, whose 25-plus years of work on a contemporary dictionary of Plains Cree went on to become the backbone of the Alberta Elders’ Dictionary.

View Details

This newly made-up Wisahkecahk story was first invented on the spot during the Regina launch of Sol’s kâ-pí-isi-kiskisiyân / The Way I Remember. This video recording was prepared only a week or so later. It’s a reflection on how the best of tools can only help if you actively use them. And that, in turn, is a reflection on students who have passed Sol’s way over the years. Some who buy the books but never read them wonder why the books don’t help. Others, who buy the books and learn to use them well always come out ahead.

If You Want To Get Things Done You Have to Use The Tools

pêyakwâw êsa wîsahkêcâhk kî-nôhtê-wâskahikanihkêw. êkosi kî-nâtitisaham kahkiyaw âpacihcikana ta-wâskahikanihkâkêt. namôya kinwêsk ispîhk kâ-takopayiki kahkiyaw otâpacihcikana: napakihtakwa, apahkwâna, kîskipocikana, sakahikana, pakamâkanisa, pîhtawêkina…kahkiyaw kîkwaya!

êkosi, kinwêsîs kî-pêhow. kêtahtawêw kâ-takopayiyiki kahkiyaw onâtitisahikêwina. nahastâw ita kâ-wî-wâskahikanihkêt. kêtahtawêw êtikwê ta-mâci-wâskahikanihkêw.

kinwêsk êkota astêyiwa otâpacihcikana. ây-âskaw mâna nitawi-kanawâpahtam otâpacihcikana êkwa ây-âskaw otinam napakihtakwa, pakamâkanis, êkwa kotaka kîkwaya mâka kâwi pakitinam. ây-âskaw mâna oyastâw napakihtakwa ita kâ-wî-wâskahikanihkêt. mâka kotaka kîkwaya otamihikow.

kinwêsk êkota astêyiwa otâpacihcikana. ây-âskaw mâna kimiwan, ây-âskaw mâna wâsêskwan, ây-âskaw mâna mispon…namôya ahpô kî-ohci-akwanaham otâpacihcikana. piyisk ati-wînihtinwa otâpacihcikana, misiwanâcihtâw otâpacihcikana kâ-nakatahk êkota.

êkwani namwâc kî-ohci-wâskahikanihkêw wîsahkêcahk ayisk ê-misiwanâtaniyiki otâpacihcikana.

ᐯᔭᒁᐤ ᐁᓴ ᐑᓴᐦᑫᒑᕽ ᑮ ᓅᐦᑌ ᐚᐢᑲᐦᐃᑲᓂᐦᑫᐤ᙮ ᐁᑯᓯ ᑮ ᓈᑎᑎᓴᐦᐊᒼ ᑲᐦᑭᔭᐤ ᐋᐸᒋᐦᒋᑲᓇ ᑕ ᐚᐢᑲᐦᐃᑲᓂᐦᑳᑫᐟ᙮ ᓇᒨᔭ ᑭᓊᐢᐠ ᐃᐢᐲᕽ ᑳ ᑕᑯᐸᔨᑭ ᑲᐦᑭᔭᐤ ᐅᑖᐸᒋᐦᒋᑲᓇ: ᓇᐸᑭᐦᑕᑿ, ᐊᐸᐦᒁᓇ, ᑮᐢᑭᐳᒋᑲᓇ, ᓴᑲᐦᐃᑲᓇ, ᐸᑲᒫᑲᓂᓴ, ᐲᐦᑕᐍᑭᓇ…ᑲᐦᑭᔭᐤ ᑮᑿᔭ!

ᐁᑯᓯ, ᑭᓊᓰᐢ ᑮ ᐯᐦᐅᐤ᙮ ᑫᑕᐦᑕᐍᐤ ᑳ ᑕᑯᐸᔨᔨᑭ ᑲᐦᑭᔭᐤ ᐅᓈᑎᑎᓴᐦᐃᑫᐏᓇ᙮ ᓇᐦᐊᐢᑖᐤ ᐃᑕ ᑳ ᐑ ᐚᐢᑲᐦᐃᑲᓂᐦᑫᐟ᙮ ᑫᑕᐦᑕᐍᐤ ᐁᑎᑵ ᑕ ᒫᒋ ᐚᐢᑲᐦᐃᑲᓂᐦᑫᐤ᙮

ᑭᓊᐢᐠ ᐁᑯᑕ ᐊᐢᑌᔨᐘ ᐅᑖᐸᒋᐦᒋᑲᓇ᙮ ᐋᔮᐢᑲᐤ ᒫᓇ ᓂᑕᐏ ᑲᓇᐚᐸᐦᑕᒼ ᐅᑖᐸᒋᐦᒋᑲᓇ ᐁᑿ ᐋᔮᐢᑲᐤ ᐅᑎᓇᒼ ᓇᐸᑭᐦᑕᑿ, ᐸᑲᒫᑲᓂᐢ, ᐁᑿ ᑯᑕᑲ ᑮᑿᔭ ᒫᑲ ᑳᐏ ᐸᑭᑎᓇᒼ᙮ ᐋᔮᐢᑲᐤ ᒫᓇ ᐅᔭᐢᑖᐤ ᓇᐸᑭᐦᑕᑿ ᐃᑕ ᑳ ᐑ ᐚᐢᑲᐦᐃᑲᓂᐦᑫᐟ᙮ ᒫᑲ ᑯᑕᑲ ᑮᑿᔭ ᐅᑕᒥᐦᐃᑯᐤ᙮

ᑭᓊᐢᐠ ᐁᑯᑕ ᐊᐢᑌᔨᐘ ᐅᑖᐸᒋᐦᒋᑲᓇ᙮ ᐋᔮᐢᑲᐤ ᒫᓇ ᑭᒥᐘᐣ, ᐋᔮᐢᑲᐤ ᒫᓇ ᐚᓭᐢᑿᐣ, ᐋᔮᐢᑲᐤ ᒫᓇ ᒥᐢᐳᐣ…ᓇᒨᔭ ᐊᐦᐴ ᑮ ᐅᐦᒋ ᐊᑿᓇᐦᐊᒼ ᐅᑖᐸᒋᐦᒋᑲᓇ᙮ ᐱᔨᐢᐠ ᐊᑎ ᐑᓂᐦᑎᓌ ᐅᑖᐸᒋᐦᒋᑲᓇ, ᒥᓯᐘᓈᒋᐦᑖᐤ ᐅᑖᐸᒋᐦᒋᑲᓇ ᑳ ᓇᑲᑕᕽ ᐁᑯᑕ᙮

ᐁᑿᓂ ᓇᒹᐨ ᑮ ᐅᐦᒋ ᐚᐢᑲᐦᐃᑲᓂᐦᑫᐤ ᐑᓴᐦᑫᒐᕽ ᐊᔨᐢᐠ ᐁ ᒥᓯᐘᓈᑕᓂᔨᑭ ᐅᑖᐸᒋᐦᒋᑲᓇ᙮

Once wîsakêcâhk wanted to build a house. With that in mind he sent for all the tools he would need for building a house: lumber, shingles, saws, nails, hammers, insulation…everything!

Then he waited for a bit. Eventually everything he had sent for arrived. He set them aside where he wanted to built a house. Maybe eventually he will start to build a house.

His tools sat there for a long time. Sometimes he goes to look at his tools and once in a while he would pick up a piece of lumber, a hammer, and other things but he would set them down once again. Once in a while he would lay out the outline of where he was going to build his house. But he was busy with other things.

His tools lay there for a long time. Sometimes it would rain, sometimes the sun would be shining, and sometimes it would snow…he hadn’t even covered his tools to protect them. Eventually the tools began to rot, he had destroyed his tools because he neglected them there for so long.

So wîsahkêcâhk couldn’t build a house because his tools were destroyed.

View Details

Another exciting dual-language kids’ book from Second Story Press is on its way and ready for pre-orders. okāwīsimāw omēkiwin askīhkānihk ohci / Auntie’s Rez Surprise is written by Heather O’Watch, illustrated by Ellie Arscott, and translated by Dorothy Thunder into Plains Cree. Here’s how Second Story describes it:

Auntie always greets Cree in Nehiyaw when she comes for a visit. When Auntie arrives with a surprise gift hidden in her bag, Cree can’t wait to discover what it is. The first clue? It’s from the rez. As Cree tries to figure out what it might be, the bag starts to move!

Here’s the pre-order link for September release (though the way Auntie drives in the illustrations, it should be here in no time at all!)

https://secondstorypress.ca/2023-books/okwsimw-omkiwin-askhknihk-ohci/aunties-rez-surprise

View Details

Thanks to Samara Harp for sharing this really nice new exploration of Origins of Cree Syllabics, published online in the Library and Archives Canada Blog. In it, she challenges the traditional understanding of James Evans role in “creating” syllabics, and points to evidence of several Cree origins.

In addition to the blog post, Samara’s writing about syllabics (in English and translated into Cree) also forms two chapters of the free eBook Nations to Nations: Indigenous Voices at Library and Archives Canada, an electronic publication of Library and Archives Canada. As LAC describes it:

…the first publication of its kind, featuring 28 essays by First Nations, Inuit and Métis Nation authors. Where possible, the texts are presented in the Indigenous language spoken by the people represented in each essay; they are also available in English. The multimedia content featured in this visually engaging e-book was chosen by the authors based on their personal connections to the archival and published material. This includes journals, maps, artwork, photographs, publications and audiovisual recordings from the collections at Library and Archives Canada. Each essay showcases a variety of media that has been recontextualized by the authors, providing unique perspectives that challenge the dominant narrative. This e-book demonstrates the diversity of histories, languages and cultures of Indigenous peoples. For any questions, comments, feedback or suggestions, send an email to autochtones-indigenous@bac-lac.gc.ca

Samara contributes two chapters to the eBook: 2.9 Origin of Cree Syllabics, and 2.10 Adoption of Cree Syllabics. Each chapter is beautifully illustrated, and translated from her original English into Woods Cree. Translation into Cree was provided by Samara’s mother, Jane (McCallum) Glennon, with editorial support from Solomon Ratt. The presentation includes interactive links that allow readers to alternate between Cree SRO, Cree syllabics and English. Watch for the beautiful video of birchbark biting artist Angelique Merasty that provides stunning visual support for Samara’s observations about the role of rotational symmetry in the creation of syllabic characters. If you poke around in the author bios, you can even read and listen as Samara introduces herself.

Of course, Samara’s work is surrounded by equivalent work from other Indigenous writer/researchers affiliated with Library and Archives Canada, each of whom have their work treated to the same loving editorial care. Have I used the word “stunning” yet? This is a gorgeous piece of work.

View Details

misiwêskamik iskwêwak kîsikâw

ᒥᓯᐍᐢᑲᒥᐠ ᐃᐢᑵᐘᐠ ᑮᓯᑳᐤ

International Women’s Day

Thanks to Isaac Murdoch for sharing yet another of his deceptively simple yet power-packed doodles. I hope all those powerful women I know who hold up the world get a moment today to bask in sunlight and feel their power!

View Details

Maurice Sendak’s story Where the Wild Things Are is beloved wherever parents read to children. It was first published in 1963 by Harper & Row and has remained in print ever since, and been recognized repeatedly as an alltime favourite children’s picture book. Translations can be found into over 40 languages, so it seems only fair to add Cree to the collection! “mâci-môcikihtâhk!” : Let the wild rumpus start!

Sol titles his translation ita pikwaci-ayak kâ-ayâcik. Maybe you’ll enjoy having Sol read to you (while you read along in SRO or syllabics). Maybe you’ll listen and read enough to be able to read it aloud to your own kids. (If you do, please let us know!)

| ita pikwaci-ayak kâ-ayâcik | ᐃᑕ ᐱᑿᒋ ᐊᔭᐠ ᑳ ᐊᔮᒋᐠ | | pêyak tipiskâw ispîhk Max kâ-kikiskahk omahihkanihkân pêyakwayawinis êkwa ê-kakêpâtisihkâsot | ᐯᔭᐠ ᑎᐱᐢᑳᐤ ᐃᐢᐲᕽ Max ᑳ ᑭᑭᐢᑲᕽ ᐅᒪᐦᐃᐦᑲᓂᐦᑳᐣ ᐯᔭᑿᔭᐏᓂᐢ ᐁᑿ ᐁ ᑲᑫᐹᑎᓯᐦᑳᓱᐟ | | nanâtohk isi | ᓇᓈᑐᕽ ᐃᓯ | | okâwiya kî-itik, “pikwaci-aya!” | ᐅᑳᐏᔭ ᑮ ᐃᑎᐠ, “ᐱᑿᒋ ᐊᔭ!” | | êkwa Max kî-itwêw, “kika-mowitin!” | ᐁᑿ Max ᑮ ᐃᑘᐤ, “ᑭᑲ ᒧᐏᑎᐣ!” | | onipêwikamikohk kî-itisahikow êkâ ê-kî-mîcisot. | ᐅᓂᐯᐏᑲᒥᑯᕽ ᑮ ᐃᑎᓴᐦᐃᑯᐤ ᐁᑳ ᐁ ᑮ ᒦᒋᓱᐟ᙮ | | êkospîhk kâ-tipiskâyik Max opiskihcikamikohk sakâw ati-ohpikin | ᐁᑯᐢᐲᕽ ᑳ ᑎᐱᐢᑳᔨᐠ Max ᐅᐱᐢᑭᐦᒋᑲᒥᑯᕽ ᓴᑳᐤ ᐊᑎ ᐅᐦᐱᑭᐣ | | êkwa âh-ati-ohpikin | ᐁᑿ ᐋᐦᐊᑎ ᐅᐦᐱᑭᐣ | | êkwa âh-ati-ohpikin piyisk otispimihtakohk ê-akotêki nanâtohkahtikwa êkwa asicâyihtakohk ê-ati-waskatamiskâk misiwêskamik | ᐁᑿ ᐋᐦᐊᑎ ᐅᐦᐱᑭᐣ ᐱᔨᐢᐠ ᐅᑎᐢᐱᒥᐦᑕᑯᕽ ᐁ ᐊᑯᑌᑭ ᓇᓈᑐᐦᑲᐦᑎᑿ ᐁᑿ ᐊᓯᒑᔨᐦᑕᑯᕽ ᐁ ᐊᑎ ᐘᐢᑲᑕᒥᐢᑳᐠ ᒥᓯᐍᐢᑲᒥᐠ | | êkwa kihcikamiy pê-tâpotêw ita ê-pimâstahk mistah-ôsih Max kita-âpacihtât êkwa sipwêyâsiw, ê-pimâsit sâpo-tipisk êkwa sâpo kîsik | ᐁᑿ ᑭᐦᒋᑲᒥᐩ ᐯ ᑖᐳᑌᐤ ᐃᑕ ᐁ ᐱᒫᐢᑕᕽ ᒥᐢᑕᐦᐆᓯᐦ Max ᑭᑕ ᐋᐸᒋᐦᑖᐟ ᐁᑿ ᓯᐻᔮᓯᐤ, ᐁ ᐱᒫᓯᐟ ᓵᐳ ᑎᐱᐢᐠ ᐁᑿ ᓵᐳ ᑮᓯᐠ | | êkwa ây-ây-ispayihk mêtoni kêkâc pêyak askîwin | ᐁᑿ ᐋᔮᔨᐢᐸᔨᕽ ᒣᑐᓂ ᑫᑳᐨ ᐯᔭᐠ ᐊᐢᑮᐏᐣ | | itê kâ-ayâcik pikwaci-ayak | ᐃᑌ ᑳ ᐊᔮᒋᐠ ᐱᑿᒋ ᐊᔭᐠ | | êkwa ispîhk kâ-takwâsit ita kâ-ayâyit pikwaci-ayak | ᐁᑿ ᐃᐢᐲᕽ ᑳ ᑕᒁᓯᐟ ᐃᑕ ᑳ ᐊᔮᔨᐟ ᐱᑿᒋ ᐊᔭᐠ | | kî-misi-nîmowak okostâci-nîmowiniwâwa êkwa ê-kicîskâpitêcik okostâci-mîpitiwâwa | ᑮ ᒥᓯ ᓃᒧᐘᐠ ᐅᑯᐢᑖᒋ ᓃᒧᐏᓂᐚᐘ ᐁᑿ ᐁ ᑭᒌᐢᑳᐱᑌᒋᐠ ᐅᑯᐢᑖᒋ ᒦᐱᑎᐚᐘ | | êkwa kî-tihtipipayihtâwak okostâci-miskîsikowâwa êkwa kî-nôkohtâwak okostâci-kâskikasêwiwâwa | ᐁᑿ ᑮ ᑎᐦᑎᐱᐸᔨᐦᑖᐘᐠ ᐅᑯᐢᑖᒋ ᒥᐢᑮᓯᑯᐚᐘ ᐁᑿ ᑮ ᓅᑯᐦᑖᐘᐠ ᐅᑯᐢᑖᒋ ᑳᐢᑭᑲᓭᐏᐚᐘ | | isko Max kâ-têpwêt, “kiyâmapik!” ê-yôskipisêhât mahtâwi-isîhcikêwin ohci | ᐃᐢᑯ Max ᑳ ᑌᐻᐟ, “ᑭᔮᒪᐱᐠ!” ᐁ ᔫᐢᑭᐱᓭᐦᐋᐟ ᒪᐦᑖᐏ ᐃᓰᐦᒋᑫᐏᐣ ᐅᐦᒋ | | ê-kanawâpamât osâwi-oskîcikoyihk êkâ pêyakwâw ê-pasakwâpit êkwa kî-sîkisiwak êkwa kî-itêwak wiya ana kâ-mâwaci-pikwaci-ayayiwit | ᐁ ᑲᓇᐚᐸᒫᐟ ᐅᓵᐏ ᐅᐢᑮᒋᑯᔨᕽ ᐁᑳ ᐯᔭᒁᐤ ᐁ ᐸᓴᒁᐱᐟ ᐁᑿ ᑮ ᓰᑭᓯᐘᐠ ᐁᑿ ᑮ ᐃᑌᐘᐠ ᐏᔭ ᐊᓇ ᑳ ᒫᐘᒋ ᐱᑿᒋ ᐊᔭᔨᐏᐟ | | êkwa kî-kihci-okimâwihikow. | ᐁᑿ ᑮ ᑭᐦᒋ ᐅᑭᒫᐏᐦᐃᑯᐤ᙮ | | “êkwa,” Max kî-têpwêw, “mâci-môcikihtâhk!” | “ᐁᑿ,” Max ᑮ ᑌᐻᐤ, “ᒫᒋ ᒨᒋᑭᐦᑖᕽ!” | | * | * | | “êkwa nâkîk!” Max kî-itêw ê-sipwêtishahwât pikwaci-aya onipêwikamikohk isi êkâ ahpô ê-mîcisoyit! êkwa Max, awa kihci-okimâw pikwaci-ayak ohci kî-pîkiskâtikosiw êkwa kî-nôhtê-ayâw ita awiya ê-mâwaci-sâkihikot. | “ᐁᑿ ᓈᑮᐠ!” Max ᑮ ᐃᑌᐤ ᐁ ᓯᐻᑎᐢᐦᐊᐦᐚᐟ ᐱᑿᒋ ᐊᔭ ᐅᓂᐯᐏᑲᒥᑯᕽ ᐃᓯ ᐁᑳ ᐊᐦᐴ ᐁ ᒦᒋᓱᔨᐟ! ᐁᑿ Max, ᐊᐘ ᑭᐦᒋ ᐅᑭᒫᐤ ᐱᑿᒋ ᐊᔭᐠ ᐅᐦᒋ ᑮ ᐲᑭᐢᑳᑎᑯᓯᐤ ᐁᑿ ᑮ ᓅᐦᑌ ᐊᔮᐤ ᐃᑕ ᐊᐏᔭ ᐁ ᒫᐘᒋ ᓵᑭᐦᐃᑯᐟ᙮ | | êkwa piyisk misiwêskamik, wâhyaw ohci akâm askîhk kî-miyâhtam mîciwina ka-miyo-mîcihk sôskwâc kî-pakitinam okihci-okimâwiwin pikwaci-ayak ohci. | ᐁᑿ ᐱᔨᐢᐠ ᒥᓯᐍᐢᑲᒥᐠ, ᐚᐦᔭᐤ ᐅᐦᒋ ᐊᑳᒼ ᐊᐢᑮᕽ ᑮ ᒥᔮᐦᑕᒼ ᒦᒋᐏᓇ ᑲ ᒥᔪ ᒦᒋᕽ ᓲᐢᒁᐨ ᑮ ᐸᑭᑎᓇᒼ ᐅᑭᐦᒋ ᐅᑭᒫᐏᐏᐣ ᐱᑿᒋ ᐊᔭᐠ ᐅᐦᒋ᙮ | | mâka pikwaci-ayak kî-têpwêwak, “Oh, mahti kâya sipwêhtê – kika-mowitinân – kisâkihitinân mistahi!” | ᒫᑲ ᐱᑿᒋ ᐊᔭᐠ ᑮ ᑌᐻᐘᐠ, “ᐅᐦ, ᒪᐦᑎ ᑳᔭ ᓯᐻᐦᑌ – ᑭᑲ ᒧᐏᑎᓈᐣ – ᑭᓵᑭᐦᐃᑎᓈᐣ ᒥᐢᑕᐦᐃ!” | | êkwa Max têpwêw, “nama!” | ᐁᑿ Max ᑌᐻᐤ, “ᓇᒪ!” | | kî-nîmowak okostâciko-nîmowiniwâwa êkwa ê-kicîskâpitêcik okostâci-mîpitiwâwa | ᑮ ᓃᒧᐘᐠ ᐅᑯᐢᑖᒋᑯ ᓃᒧᐏᓂᐚᐘ ᐁᑿ ᐁ ᑭᒌᐢᑳᐱᑌᒋᐠ ᐅᑯᐢᑖᒋ ᒦᐱᑎᐚᐘ | | kî-tihtipipayihtâwak okostâci-miskîsikowâwa êkwa kî-nôkohtâwak okostâci-kâskikasêwiwâwa mâka Max kî-pôsiw otôtihk êkwa kî-wâstahikêw | ᑮ ᑎᐦᑎᐱᐸᔨᐦᑖᐘᐠ ᐅᑯᐢᑖᒋ ᒥᐢᑮᓯᑯᐚᐘ ᐁᑿ ᑮ ᓅᑯᐦᑖᐘᐠ ᐅᑯᐢᑖᒋ ᑳᐢᑭᑲᓭᐏᐚᐘ ᒫᑲ Max ᑮ ᐴᓯᐤ ᐅᑑᑎᕽ ᐁᑿ ᑮ ᐚᐢᑕᐦᐃᑫᐤ | | êkwa pimâsiw kâwi ayiwâk pêyak askîwin, âh-âh-ispayinwa, êkwa pêyak kîsikâw êkwa pêyak tipiskâw opiskihcikamikohk isi ita ê-miskahk omîciwin ê-pêhikot | ᐁᑿ ᐱᒫᓯᐤ ᑳᐏ ᐊᔨᐚᐠ ᐯᔭᐠ ᐊᐢᑮᐏᐣ, ᐋᐦᐋᐦᐃᐢᐸᔨᓌ, ᐁᑿ ᐯᔭᐠ ᑮᓯᑳᐤ ᐁᑿ ᐯᔭᐠ ᑎᐱᐢᑳᐤ ᐅᐱᐢᑭᐦᒋᑲᒥᑯᕽ ᐃᓯ ᐃᑕ ᐁ ᒥᐢᑲᕽ ᐅᒦᒋᐏᐣ ᐁ ᐯᐦᐃᑯᐟ | | êkwa kêyâpic ê-kîsowâyik. | ᐁᑿ ᑫᔮᐱᐨ ᐁ ᑮᓱᐚᔨᐠ᙮ |

Sol prepared a reading copy for himself by printing, cutting and pasting the lines of Cree into his own personal copy of the book. In case you’d like to do the same, we’ve attached a pdf below to print and cut into strips for that purpose (in SRO or syllabics).

View Details

Thanks to Crystal Chief of Chief Kahkewistahaw Community School-Cree Language & Land Based Program for permission to share this video of her student Akesha demonstrating some wicked reading skills in nêhiyawêwin. Thanks also to Akesha for claiming her place among her fellow Cree language warriors, and to administrator Wanda Clare for supporting it all.

At Cree Literacy Network, we wish this kind of support and reading success for all Cree students and teachers – in part because we all believe that standard spelling goes a long way to making it possible. And because we know beyond a doubt that reading success is an essential component of educational success.

The story Akesha is reading was written by longtime CLN supporter Cynthia Cook, way back in “Gift of Language and Culture” days at Onion Lake. The ability to read standard spelling also means that Akesha and her peers are becoming equipped to read and understand ever more challenging written language materials: a gift that will last a lifetime.

Find the GOLC video – complete with text to read along here on YouTube to learn for yourself. Don’t forget the sound effects!

View Details

niski-pîsim takosin tâpiskôc mâyacihkos; ta-sipwêhtêw tâpiskôc mistahkêsiw!

ᓂᐢᑭ ᐲᓯᒼ ᑕᑯᓯᐣ ᑖᐱᐢᑰᐨ ᒫᔭᒋᐦᑯᐢ; ᑕ ᓯᐻᐦᑌᐤ ᑖᐱᐢᑰᐨ ᒥᐢᑕᐦᑫᓯᐤ!

March arrives like a lamb; She will leave like a lion!

View Details

Just this week, Disney released the trailer for its new 2023 edition of Peter Pan & Wendy. As you watch it from YouTube (on the link embedded below), watch closely for Alyssa Wapanatâhk of Bigstone Cree Nation. But beyond Disney’s choice of casting, what really makes my heart leap is knowing that her depiction of Cree culture – and even nêhiyawêwin – were shaped invisibly, in the background, by Cree language warrior Kevin Lewis.

kîhtwâm mîna kimamihcihinân, Kevin Lewis! Yet again, Kevin, you make us all proud!

In his 28 Feb 2023 story for Native News Online, Levi Rickert writes:

The filmmakers said they went to great lengths to ensure the authenticity and properly appropriate how the Indigenous tribe was depicted in Peter Pan & Wendy. They consulted with Dawn Jackson (Saginaw Chippewa) and Dr. Kevin Lewis (Ministikwan Lake Cree Nation) during the film’s development stage and continuing through principal photography and post-production.

Lewis is an alumni from University nuhelot’įne thaiyots’į nistameyimâkanak Blue Quills (UnBQ), where he worked in the social work and Cree and Dene language programs, as well as a sessional lecturer for the university. He consulted on proper usage of the Cree culture on clothing, hairstyles, tribal markings, props, and set designs to ensure intentionality and authenticity were infused in every creative choice, including quill work, Tiger Lily’s saddle, and canoes created by Cree artists and craftspeople….

Having Dr. Lewis on set was helpful to the young actress, whose character speaks both English and a dialect of Cree in the film.

“He was there basically the whole time and he helped me with the Cree language because I don’t speak Cree fluently. I was also able to reach out to my grandmother and my adopted grandfather who helped me with the Cree language,” Wapanatâhk said.

View Details

For those unable to join us for the in-person launch at First Nations University last week, here’s your invitation to help give Sol’s new book a great start online. The event is free, and open to the public, but you will need register with EventBrite to attend. Find the EventBrite link at the bottom of this post. We hope to see you there!

On Wednesday, February 22nd at 6pm PST/7pm CST, join Massy Arts Society, Massy Books and University of Regina Press for the virtual launch of Solomon Ratt’s kâ-pî-isi-kiskisiyân / The Way I Remember.

Through a blend of languages and a combination of âcimisowin (autobiographical stories) and âcathôhkîwina (traditional tales), this unique memoir uses a particular Cree sense of humour to reflect on the memories of Solomon Ratt’s life before, during and after residential school while continuing to celebrate perseverance in the face of these challenges.

Hosted by Arden Ogg, founder of the Cree Literacy Network, this evening invites us to celebrate Cree language and resilience.

This project has been made possible by the Government of Canada. Ce projet a été rendu possible grâce au gouvernement du Canada.

AccessibilityRegistration is free, open to all and required for the event. This event will be hosted online on Zoom with closed captioning. A recording of the reading will be made available after.

For more on accessibility and how to request ASL interpretation

please visit: massyarts.com/accessibility.

About The Book

kâ-pî-isi-kiskisiyân / The Way I Remember (University of Regina Press)

Torn from his family at the age of six, Solomon Ratt was placed into the residential school system – far from the love and comfort of home and family. In kâ-pî-isi-kiskisiyân / The Way I Remember, Ratt reflects on these memories and life-long challenges through his telling of âcimisowin (autobiographical stories) and also âcathôhkîwina (traditional tales).

Presented in Cree th-dialect Standard Roman Orthography, syllabics, and English, Ratt’s reminiscences of residential school escapades almost always end with a close call and a smile. Even when the memories are dark, his particularly Cree sense of humour shines, resulting in an important and unique memoir that emphasizes and celebrates Solomon Ratt’s perseverance and life after residential school.

About the Author

Solomon Ratt was born on the banks of the Churchill River just north of the community of Stanley Mission. His parents were hunters and fishers who lived off the land, spending their winters on the trapline and summers fishing in La Ronge. Solomon spent the first six winters of his life with his parents, who didn’t speak English. They knew the ways of the land, including the traditional stories passed down through generations, which they told to Solomon and his siblings.

The author of Beginning Cree, Let’s Keep Speaking Cree, and Woods Cree Stories, Solomon has a BA (ORD), BA (ADV), and an MA from the University of Regina, and has been instructing at First Nations University of Canada since 1986. He has been awarded the Saskatchewan Order of Merit (2021) and the Queen Elizabeth II Platinum Jubilee medal (2022).

The Host:

Arden Ogg launched the Cree Literacy Network in 2010 to help connect the Cree language in print with the speakers, teachers and students who need it most. A grandchild of Scottish settlers, she was placed upon this path by the late Dr Freda Ahenakew CM, whose many Cree/English bilingual publications she helped produce.

DETAILSDate:February 22Time:6:00 pm – 8:00 pm PSTEventBrite Link for Registration:https://www.eventbrite.ca/e/virtual-launch-ka-pi-isi-kiskisiyan-the-way-i-remember-by-solomon-ratt-tickets-529841128077

View Details

You’ll need to imagine a DJ voice for this post:

This one goes out to all those nîcimos-es out there. This year’s Valentine is brought to you by this image that reminds me not only of Wilfred Buck, but of the truly fabulous Randy Wood round dance song (that you can find here on YouTube: https://youtu.be/UIWhKYaJHi0). And of course, interpretation into Cree (so you can up your Valentine game) goes to Solomon Ratt. miyo-sâkihitowin-kîsikanisik, kahkiyaw!

kanawâpamik acâhkosak: kiwâsêstamâkonawak kisâkihitowininaw

ᑲᓇᐚᐸᒥᐠ ᐊᒑᐦᑯᓴᐠ: ᑭᐚᓭᐢᑕᒫᑯᓇᐘᐠ ᑭᓵᑭᐦᐃᑐᐏᓂᓇᐤ

Look at the stars: they shine with our love.

(Find posts from Cree Valentines past by following this link: https://creeliteracy.org/?s=Valentine)

View Details

It’s really a thrill to see all the FaceBook photos of Solomon Ratt’s friends and family receiving their copies of his new book. I’m hoping for good driving weather next week, as I trek west to help celebrate its launch. If you’re in the neighbourhood, I hope you’ll join in, too. Here’s your invitation from University of Regina Press:

Please join us to celebrate the launch of Solomon Ratt’s new book:
kâ-pî-isi-kiskisiyân / THE WAY I REMEMBER!
WEDNESDAY, FEBRUARY 15, 2023
3:30 PM – 5:30 PM

First Nations University of Canada Multi-Purpose RoomRefreshments will be served, and books available for purchase.
All are welcome!

A few advance reviews:

“Sol is an international treasure the whole world should enjoy.” —Buffy Sainte-Marie

“The Way I Remember is inarguably the most important book yet to be published for the preservation of the Cree language and an understanding of the importance of the oral tradition to Cree culture and education.” —Jesse Archibald-Barber, First Nations University of Canada

“As he looks back over his life journey reclaiming, breathing new and old life back into our beautiful language, Solomon credits the late Reverend Edward Ahenekew for helping me “to put the pieces together.” kîsta mîna dear Solomon, êkosi ê-tôtamawiyâhk. This is an important book because you have also put pieces together for us so that we can have a good journey. kinanâskomitin.” —Maria Campbell, author of Halfbreed

“A gift to future generations…Full of humour and resilience in equal measure, these Cree/English stories offer us a glimpse into a world as it was, and future that could be” —Chelsea Vowel, author of Indigenous Writes

View Details

Thanks to Wallace Awasis for this teaching on protocol that he shared on FaceBook a while ago.

ᑖᓂᓯ ᑲᐦᑭᔭᐤ ᑭᔭᐚᐤ ᐋᑕᐏᔭ ᐁᑿ ᒥᔪ ᑮᑭᓭᐹᔮᐤ ᓂᑑᑌᒥᑎᐠ!
tânisi kahkiyaw kiyawâw âtawiya êkwa miyo-kîkisêpâyâw nitôtêmitik!
How are you all doing and good morning my friends!

I was smudging and praying this morning and thinking about what I could share with all my friends today. And then “pakitinâsowin” came to mind.

• ᐸᑭᑎᓈᓱᐏᐣ [pakitinâsowin]: protocol, offering
• ᓃᑳᐣ ᐄᓰᐦᒋᑫᐏᐣ [nîkân îsîhcikêwin]: protocol, what you do before anything else
• ᐅᐢᑇᑲᐣ [ospwâkan]: pipe
• ᒪᑐᑎᓵᐣ [matotisân]: sweat lodge

ᑮᒁᐩ ᒫᑲ ᐆᒪ ᐸᑭᑎᓈᓱᐏᐣ? [kîkwây mâka ôma pakitinâsowin?]: So what is protocol?

pakitinâsowin is the act of making an offering in the form of tobacco, gifts, medicines, money, blankets etc. It is a sacrifice made in exchange for receiving something good such as prayers, guidance, blessing, ceremony and so on.

Protocol is a practice of reciprocity where gifts are offered when visiting an Elder

• to make ceremonial request,
• to ask a “tobacco question,”
• in exchange for information or medicine from any other source,
• or when asking for a ceremony to be done such as ospwâkan, or matotisân, etc.

Protocol is sometimes known as “nîkân îsîhcikêwin.” The first thing one does before asking for anything else is usually the offering of tobacco.

Tobacco and gifts are given to show respect, to acknowledge the value of what is being received in return, where that knowledge and help comes from, and how it came to be. It is about caring for sacred and ethical space and maintaining harmony with all our relations who provide for us including our spiritual brothers and sisters, plants and animals.

Protocol ensures that traditional Elders, lodge keepers and medicine people are taken care of in a good way. These people are looked after so that they don’t have to worry about basic needs such as shelter, gas, food or clothes, that could prevent them from playing their important traditional role in the family and community.
To a traditional Elder:

• offerings of tobacco are spiritual,
• gifts such as a blanket or money are physical,
• prints and ribbons are emotional,
• smudge and medicines are mental.

Elders honour the four bodies of their fellow Elder when requesting something, and so should you. For instance: when asking for or requesting a sweat lodge ceremony to be done for you, it is good practice to offer tobacco, prints, sweetgrass and a gift.

When picking medicines, it is also important to follow protocol, and to do so in a good way.

You do this with great respect and prayer to honour the spirit that resides within the plant. Remember you are not only cutting down the plant and releasing the spirit, but you are also destroying a whole economy. Bugs, microorganisms, worms, birds and other animals depend on that plant for a living and when you take the plant down for your own personal or ceremonial use, you are also taking away the livelihood of other species. It is no wonder that Elders cry during their prayers as they think of those in their prayers before taking any plant medicines. We should be as humble and as reverent.

Even during a traditional feast there is protocol and one must “feed the flame” by taking a small amount of traditional food to give to the fire for the ancestors. Should food fall on the ground, it is said that the ancestors are hungry, and that food should be given as an offering. There is always a natural balancing that occurs and protocol is a humble effort to look after the balance through our own actions.

ᐁᑯᓯ ᒫᑲ ᐱᑕᒫ ᓂᑑᑌᒥᑎᐠ ᒦᓇ ᒥᔪ ᑮᓯᑲᓂᓯᐠ᙮
[êkosi mâka pitamâ nitôtêmitik mîna miyo-kîsikanisik.]
Enough for now my friends and you all have yourself a wonderful weekend. ay hay!

View Details

Here’s an exciting opportunity for n-dialect speakers, via Indigenous Languages Manitoba. Dr Ellen Cook will be teaching n-dialect, Swampy Cree via Zoom through most of February and March 2023. Students need to register, and make a commitment to attend each one-hour session. Sessions will wrap up with an in-person gathering – along with students from the parallel Anishinaabemowin stream.  (It’s so nice to see plans for in-person gatherings again at long last!)

Re-Igniting Blood Memory & Re-claiming Wholistic Healing for Families – nēhināwēwinEvent Start: Tuesday, February 7, 2023 to March 25, 2023

Virtual Language Classes every Tuesday & Thursday from 6:00 pm – 7:00 pm with Elder Dr. Ellen CookIn Person Gathering on Saturday, March 25, 2023 at Cedar Lake RanchFor further information:* phone: (204)989-6392 * email: assistant@ilmb.org * email: programs@ilmb.org

View Details

The first print copies of Solomon Ratt’s new kâ-pî-isi-kiskisiyân /The Way I Remember reached him yesterday by courier. And while I know my own copy is in the mail along with dozens of pre-orders, I’m still a little anxious to see it for myself. While we’re waiting, it seems only appropriate that Sol has written a few words of his own in announcement, that reflect the emotional demands of the project, and its rewards, as well as the healing we both hope it brings to others. (If you’d like ordering instructions, you can find them here).

ôma kâ-pî-isi-kiskisiyân
kika-pîhtînâwâw niwîsakakahpinîwin
ispî kâ-kî-pîkopitikawiyân
ninîkihikwak ohci,
nitaskîhk ohci,
nitâcathôhkîwinihk ohci,
ninîhithawâtisiwinihk ohci.
mâka kikakî-pîhtînâwâw mîna
ninanâtawihisowin
nitâcimisowinihk,
nimasinahikîwinihk,
nimâmitonîthihcikîwinihk,
ikwa nitâcathôhkîwinihk.

ᐆᒪ ᑳ ᐲ ᐃᓯ ᑭᐢᑭᓯᔮᐣ
ᑭᑲ ᐲᐦᑏᓈᐚᐤ ᓂᐑᓴᑲᑲᐦᐱᓃᐏᐣ
ᐃᐢᐲ ᑳ ᑮ ᐲᑯᐱᑎᑲᐏᔮᐣ
ᓂᓃᑭᐦᐃᑿᐠ ᐅᐦᒋ,
ᓂᑕᐢᑮᕽ ᐅᐦᒋ,
ᓂᑖᒐᖫᐦᑮᐏᓂᕽ ᐅᐦᒋ,
ᓂᓃᐦᐃᖬᐚᑎᓯᐏᓂᕽ ᐅᐦᒋ᙮
ᒫᑲ ᑭᑲᑮ ᐲᐦᑏᓈᐚᐤ ᒦᓇ
ᓂᓇᓈᑕᐏᐦᐃᓱᐏᐣ
ᓂᑖᒋᒥᓱᐏᓂᕽ,
ᓂᒪᓯᓇᐦᐃᑮᐏᓂᕽ,
ᓂᒫᒥᑐᓃᖨᐦᒋᑮᐏᓂᕽ,
ᐃᑿ ᓂᑖᒐᖫᐦᑮᐏᓂᕽ᙮

This The way I Remember
you can hear my trauma
From being torn
From my parents,
From my land,
From my traditional stories,
From my Cree essence.
But you can also hear
My self healing
In my stories about my life,
In my writing,
In my reminiscences,
In my telling of traditional stories.

View Details

Isn’t every day better with a little, just a little, Northern Cree?

Thanks to their FaceBook administrator for permission to share this video of a good morning song composed by Marvin “Mihkiso” Deschamps, that they describe as “something a little soft with a little bit of energy to get your day going in a positive way, with a little prayer within.” It’s a good reminder to be grateful for each day. Scroll down to find the lyrics, also provided by Northern Cree, who send along a message to everyone:

ka-miyo-kîsikanisinâwâwᑲ ᒥᔪ ᑮᓯᑲᓂᓯᓈᐚᐤ(You all have a good day)

miyo-kîkisêpâyâw.
mêtoni miyo-kîsikâw anohc, mâka tahto kîsikâw ka-pimohtêhk kikâwînaw askiy, ê-miyo-kîsikâk.

ᒥᔪ ᑮᑭᓭᐹᔮᐤ᙮
ᒣᑐᓂ ᒥᔪ ᑮᓯᑳᐤ ᐊᓄᐦᐨ, ᒫᑲ ᑕᐦᑐ ᑮᓯᑳᐤ ᑲ ᐱᒧᐦᑌᕽ ᑭᑳᐑᓇᐤ ᐊᐢᑭᐩ, ᐁ ᒥᔪ ᑮᓯᑳᐠ᙮

Good morning.It is a beautiful day today, however every day a person gets to walk the earth is a good day.

View Details

A meme from @superneech (aka Cecil Sveinson) inspired Wallace Awasis to explore the idea of the spirit dish a little further, building on its significance with additional Cree vocabulary. Thanks to both Wallace, and to Cecil, for permission to share both the meme and the discussion:

Wallace writes:

ᒥᔪᓈᑿᐣ ᑮᓯᑳᐤ ᓂᑑᑌᒥᑎᐠ [miyonâkwan kîsikâw nitôtêmitik]: The day is looking good my friends.
ᐘᓂᐢᑳ ᑳᑮᓯᒧᐦ ᒦᓇ ᐲᑳᑌᓂᑫᐠ [waniskâ kâkîsimo mîna pihkahtênikê]

• ᓇᑲᑕᐢᑫᐤ [nakataskêw]: S/he leaves this world; s/he died.
• ᐊᐏᔭᐠ ᑳᓇᑲᑕᐢᑫᐟ [awiyak kâ-nakataskêt]: when someone leaves this earth
• ᒪᒐᐢᑌᐦᐊᒫᓇᑫᐃᐧᐣ [macostêhamânakêwin]: ceremonial offering such as a spirit dish.
• ᒪᒫᒥᑐᓀᒦᑯᕽ ᑭᐘᐦᑯᐦᒫᑲᓈᐘᐠ ᑲᓃᑳᓅᑌᒉᐠ [mâmitonêyimiwêhkahk kiwâhkômâkaninawak ê-nîkânohtêcik]: Let’s think of our relatives who have gone before us to spirit world.

Perhaps, you may want to make them a “spirit dish” when you partake in a meal, feast or ceremony. My grandmother and grandfather used to tell me we should feed the spirits of those who have gone on before us when we can and to never forget them.

They said:

• ᐚᐑᐢ ᒌ ᐸᑖᒋᑫᓂᐦ [wâwîs cî patâcikêyani]: especially if food should fall off your plate, spoon or fork or mouth.

They said this is a sign that they are hungry. Other signs are when you hear the spirits moving around inside your house, especially in the kitchen. The spirits may start rattling things. Things may fall or drop. Cupboard doors my open or shut. Lights may go off and on. Don’t be spooked by this. Get up and smudge. Say a prayer for them as they are probably just hungry.

Sometimes your dead relatives will come to us in in our dreams and this too can be a sign to feed them or make an offering.

When you make a meal, our Elders tell us to go out and buy or get all the favourite foods your deceased relatives loved eating while living. You should also get some animal fat, tallow or lard. The lard is usual mixed with sugar or berries to take away the bland taste and to sweeten it up a bit. This lard is usually eaten first before anything else. This act allows the rest of the food you eat to become spiritual food. In other words, everything you eat after that you are feeding the spirit of the deceased.

Make a “spirit dish” and smudge and pray over it and all the food. After the meal you can place it in a sacred fire, if you have one, or take to clean place where there is very little or no activity and leave it their or bury it. Do not forget to place a cigarette or tobacco on the side of the dish as this is protocol.

Do not just dump the extra food in the garbage if you can’t eat it all. Treat it with respect, dignity and in a sacred manner. You should also never feed the feast food or spirit dish to your dogs as the Creator made dogs to warn us and protect us from all spirits and strangers. This is why they bark when they detect spirits or strangers coming. Dogs were created to chase away spirits to protect us and they cannot distinguish between good spirits and bad spirits.

My grandparents said, if you feed the food to your dog you may very well stop or chase away all the good prayers you have said before, during and after the feast. So, handle all the food in a sacred way and what you can’t eat, take home and feed to your families, friends and relatives. Whatever needs to be disposed of, do so in a kind, gentle and respectful way.

Others may have been taught to do these things differently, but this is the way I have been taught. Do it the way you were taught and won’t go wrong. Do what works for you to appease the spirits.

ᐁᑯᓯ ᓂᑑᑌᒥᑎᐠ: ᒥᔪ ᑮᓯᑲᓂᓯᐠ [êkosi nitôtêmitik: miyo kîsikanisik]: Enough said my friends and have a wonderful day. ayî hay!

View Details

Kevin Brousseau launched yet another exquisite Cree language project yesterday as OldCree.com, and it’s fascinating to stop and explore. As he writes on the website,

Old Cree is a proto-language, a postulated ancestral language reconstructed on the basis of a systematic comparison of a number of related languages thought to have descended from it. In the case of Cree, these so-called languages are referred to as dialects by convention and contemporary Cree as a whole is referred to as a dialect continuum.

Kevin has begun this index of “lexical roots” – the smallest parts of meaning that make up words – by assembling, aligning and analyzing data from many different Cree dialects. He has compared each of these roots across roughly 35 dictionaries of various forms of Cree published as early as the 1680s, and as recently as 2022. Beginners may be a bit overwhelmed by the attention to detail, but word nerds will glory in its depth and clarity. And his collection of just over 1100 lexical roots (each with three or more corroborative citations) has barely begun to grow.

Cree language reclamation has made the idea of etymology increasingly popular. The study of the history of words is catnip to those of us who like to play with language. What’s not always understood is the difference between the linguistic science of etymology (that follows evidence through word forms across dialects), and popular or “folk” etymology that reinterprets words through ideas that are more familiar (but not necessarily factual). Through reinterpretation, words can take on new connotations (that may never have been there in the first place), and speakers adopt these reinterpretations and accept them as truth.

One of my favourite examples of folk etymology in English comes from my own sons when they were very small, trying to make sense of the world. I confess, I didn’t even try to correct them when they ordered “Boy cheese sandwiches” for lunch. They misheard and transposed the “r” and “l” sounds in a process linguists call “metathesis”. And they weren’t taking chances eating food intended for girls! If their misinterpretation had become popular and spread, they might have launched a full-blown folk etymology and a complete reinterpretation of the grilled cheese sandwich.

I saw another interesting example (created by grown-ups) in an ad campaign for an American company that claimed to put the “USA” in “sausage”. We see pretty quickly how they’ve created an advertising slogan. Without going into the real etymology of “sausage” it’s clear that “usa” is not a meaningful part of the word. Many, many folk etymologies are formed through less intentional misinterpretation.

Since fully fluent master speakers of Cree enjoy playing with their language as much as anyone, developments like these are only natural. A good folk etymology can be hard to shake. If it seems to make sense, if it’s repeated enough (especially by a respected speaker), and if people come to accept, believe, and repeat it, the made-up interpretation can take on a life of its own. But when we examine evidence – as Kevin does in this dictionary – we begin to see which interpretations are based on historical linguistic facts, and which others are created out of speculation.

A couple of quick points to mention for those who dive in:

• The asterisk (*) is used by linguists to label words in their “proto” form – to remind us that these are reconstructions, not necessarily correct contemporary forms.
• The letter “r” is used as the “proto-phoneme” that corresponds to the contemporary phonemes y/n/l/th/r: the sounds we rely upon to distinguish the various western dialects.

View Details

Transliteration is the systematic replacement of one writing system with another, as, for example, when we convert SRO to syllabics (or vice versa). Transliteration is also what readers of SRO need to do (at least mentally) in order to read the spelling system used in the Watkins (1865) and Watkins-Faries (1938) dictionaries that were presented earlier this week.

Solomon Ratt has come through for us once again, this time with a transliteration key that covers the correspondence between a variety of Cree spelling systems (including between SRO and Watkins-Faries). He first published the key in a 2000 edition of the Newsletter of the Cree Language Retention Committee, and has been using it to help teach the corresponding writing systems ever since.

For the purposes of this post, we present only SRO and Watkins-Faries spelling values that appear Solomon’s chart. Note that it focuses on interpretations of vowels and diphthongs (that is, vowel, and vowel-glide combinations), since the correspondence of consonants remains identical. It’s also interesting to note that the Watkins-Faries vowels were chosen not with reference to particular English words, and not with reference to Cree itself. This creates an extra challenge for sounds like the êw in nâpêw that doesn’t occur in English.

| For SRO: | as in: | (English) | Watkins-Faries uses: | | --- | --- | --- | --- | | a | askiy | “land” | u | | â | âhâsiw | “crow” | a | | aw | âskaw | “sometimes” | ow | | âw | sakâw | “bush” | aw | | ay | matay | “belly” | īy | | c | cîki | “near” | ch | | ê | mêkwâc | “presently” | ā | | êw | nâpêw | “man” | āo | | h | mahihkan | “wolf” | ' (over preceding vowel) | | i | iskwêw | “woman” | i | | î | sîsîp | “duck” | e or ē | | iw | apiw | “he/she sits” | ew | | iy | nipiy | “water” | e or ē | | o | otin | “take it” | o | | ô | ôma | “this” | oo | | s | masân | “nettle” | s or ss | | y | yôtin | “windy” | y |

For those who are curious, here is a pdf of the original article (presented in Cree only). It shows correspondence between a number of standard spelling systems:

Transkey

View Details

   kisîthiniw kiskisiw.

kosikwîthihcikîwin:
kosikwîthihta kahkithaw kîkway;
kosikwîthin kahkithaw awiyak.

ᑭᓰᖨᓂᐤ ᑭᐢᑭᓯᐤ᙮
ᑯᓯᑹᖨᐦᒋᑮᐏᐣ:
ᑯᓯᑹᖨᐦᑕ ᑲᐦᑭᖬᐤ ᑮᑿᐩ;
ᑯᓯᑹᖨᐣ ᑲᐦᑭᖬᐤ ᐊᐏᔭᐠ᙮

Old man remembers.
Respect:
Respect all things;
Respect everybody.

View Details

For those of us who are true word nerds, there are few things more exciting than a new dictionary. Unless it’s an old dictionary.

In this post, I’m pleased to share PDF scans of two Cree dictionaries built upon the same foundation, that have also contributed significantly to the dictionaries we rely upon most heavily today.

The first is the 1865 A Dictionary of the Cree language as Spoken by the Indians of the Hudson’s Bay Company’s Territories, Compiled by the Rev. E.A. Watkins. The link to this edition – via Saddle Lake Cree Nation – was provided by Brenda Menard via Solomon Ratt. This edition is commonly referred to as the Watkins dictionary.

a_dictionary_of_the_cree_language

The second is a major revision of the same dictionary, “revised, enriched and brought up to date” in 1938. This edition is commonly referred to as the Faries, or Watkins-Faries dictionary. It is titled: A Dictionary of the Cree language as Spoken by the Indians of the Provinces of Quebec, Ontario, Manitoba, Saskatchewan and Alberta. This pdf was located at Toronto Public Library.

Perhaps the most significant advance in this new edition was the recruitment of first language speakers of Cree to actively shape and edit the edition. As J.A. Newnham, Bishop of Moosonee writes in the Foreward (1938:ii):

… the work of re-producing a reliable dictionary could not be entrusted to more skilled men than the Right Reverend J.G. Anderson, Bishop of Moosonee, Ven. Archdeacon [Richard] Faries, and Canon E[dward] Ahenakew. All three had known the Cree tongue from their childhood, and spoke it with ease.

Since both editions of the book are now in the public domain they are free of copyright restrictions. You are welcome to download a copy for your own use if you choose. (Although these dictionaries predate the development of SRO, word nerds will enjoy the challenge presented by their English-based, yet very regular, spelling.)

Watkins-Faries

View Details

    tânitê kâ-ayâyan?

tânitê?
tânitê?
tânitê kâ-ayâyan?
kikwêtawêyimitinân.
kisâkihitinân.
tânitê kâ-ayâyan?

ᑖᓂᑌ ᑳ ᐊᔮᔭᐣ?
ᑖᓂᑌ?
ᑖᓂᑌ?
ᑖᓂᑌ ᑳ ᐊᔮᔭᐣ?
ᑭᑵᑕᐍᔨᒥᑎᓈᐣ᙮
ᑭᓵᑭᐦᐃᑎᓈᐣ᙮
ᑖᓂᑌ ᑳ ᐊᔮᔭᐣ?

Where are you?
Where?
Where?
Where are you?
We miss you.
We love you.
Where are you?

With special thanks to Bree Island, Mixed Creatives for permission to use her print for this meme. Find more of Bree’s work on FaceBook at: https://www.facebook.com/bree.island

View Details

A prairie winter sunrise from Greyeyes Hill in Muskeg Lake in honour of a new year and new beginnings, a view enjoyed almost every day by my sister Gloria Greyeyes, and shared here with love. May it bring joy and prosperity to you and yours, along with a healthy dose of nêhiyawêwin (or whichever dialect of Cree is closest to your heart)!

*Dialects shown: Plains Cree (y-dialect), Woods Cree (th-dialect), Swampy Cree (n-dialect), Moose Cree (l-dialect), Atikamekw (r-dialect).

View Details

Solomon Ratt has been talking about retiring for so long, some of us hoped the day might never come. And this last year has been remarkable by anyone’s standard. After accepting the Saskatchewan Order of Merit in late 2021, he entered 2022 as a capstone year, teaching and storytelling, translating and publishing. He translated Buffy Sainte-Marie’s premier chapter book tâpwê and the Magic Hat as tâpwê êkwa mamâhtâwastotin, launched his own advanced language textbook, prepared his own memoir for publication in 2023 (adding a manifesto on the recovery of traditional stories as tools of education). And this is just the short list!

Now that his official date of retirement has finally arrived, we’d like to offer this little video tribute (with help from Neil Young’s tribute to his own equally indomitable Pontiac, “Mort”, and Andrea Custer H. Clarke’s interpretative skills). It goes without saying that Cree Literacy Network will remain Sol’s “home on the web” no matter where else he may run. (He may aspire to Sasquatch’s hiding skills, but some of us are also really good finders!)

For the record, here’s Andrea Custer H. Clarke’s interpretation of Neil Young’s chorus, in Woodlands Cree (th-dialect). If it sounds a bit funny in Cree, any blame is mine!

kinwîsk nipakosîthimon kapimipâtâyan
kinwîsk nipakosîthimon kapimipâtâyan
ata kâ-miskocipathik pimâtisiwin
kâ-kisîwâtisit kitîh îwâsot pîsimohk
kinwîsk nipakosîthimon kapimipâtâyan

Readers, friends, former students and fans are welcome to add their comments below on this page to help celebrate Sol’s long career, and the strides we’ve taken alongside him in Cree language, literacy and linguistics over his long, legendary career.

View Details

miyawâtikosi! ᒥᔭᐚᑎᑯᓯ! Be joyful!Very best wishes for Christmas and for the year ahead from all of us at the Cree Literacy Network – to all of you! Thanks to Dawn Marie Marchand for her original image (of snowy horses) that remind us of that sense of joy.

Help yourself: download and print the images to share our Christmas Cards with family and friends. Out collection from past years continues to grow – along with audio – in a satisfying way.

View Details

    ôma

kâ-mâwaci-cimi-kîsikâk;
kâ-mâwaci-kino-tipiskâk;
tisamânihkê, kîskisamawik cistêmâwa
kitâniski-wâhkômâkanak;
nanâskota kisawêyihtâkosiwina;
nâkatêyimiso êkwa nâkatêyimik kisâkihâkanak.

ᐆᒪ
ᑳ ᒫᐘᒋ ᒋᒥ ᑮᓯᑳᐠ;
ᑳ ᒫᐘᒋ ᑭᓄ ᑎᐱᐢᑳᐠ;
ᑎᓴᒫᓂᐦᑫ, ᑮᐢᑭᓴᒪᐏᐠ ᒋᐢᑌᒫᐘ
ᑭᑖᓂᐢᑭ ᐚᐦᑰᒫᑲᓇᐠ;
ᓇᓈᐢᑯᑕ ᑭᓴᐍᔨᐦᑖᑯᓯᐏᓇ;
ᓈᑲᑌᔨᒥᓱ ᐁᑿ ᓈᑲᑌᔨᒥᐠ ᑭᓵᑭᐦᐋᑲᓇᐠ᙮

This
shortest day,
longest night:
Smudge, offer tobacco
to your ancestors:
give thanks for your blessings;
take care of yourself and your loved ones.

View Details

| Carriers of the Dream Wheel | kâ-tâhkonahkik wâsakâpayîs pakosêyimowin | ᑳ ᑖᐦᑯᓇᐦᑭᐠ ᐚᓴᑳᐸᔩᐢ ᐸᑯᓭᔨᒧᐏᐣ | | --- | --- | --- | | N. Scott Momaday | (Translated by Salamô) | (translated by ᓴᓬᐊᒨ) | | This is the Wheel of Dreams | êwako ôma wâsakâpayîs pakosêyimowin | ᐁᐘᑯ ᐆᒪ ᐚᓴᑳᐸᔩᐢ ᐸᑯᓭᔨᒧᐏᐣ | | Which is carried on their voices, | kâ-pimipayik pîkiskwêwinihk | ᑳ ᐱᒥᐸᔨᐠ ᐲᑭᐢᑵᐏᓂᕽ | | By means of which their voices turn | êkota ohci mêskocipayin | ᐁᑯᑕ ᐅᐦᒋ ᒣᐢᑯᒋᐸᔨᐣ | | And center upon being. | pîkiskwêwin ta-astêk tâwâyihk ihtâwinihk. | ᐲᑭᐢᑵᐏᐣ ᑕ ᐊᐢᑌᐠ ᑖᐚᔨᕽ ᐃᐦᑖᐏᓂᕽ᙮ | | It encircles the First World, | wâsakâpayîs wâskâskam nistam askiy, | ᐚᓴᑳᐸᔩᐢ ᐚᐢᑳᐢᑲᒼ ᓂᐢᑕᒼ ᐊᐢᑭᐩ, | | This powerful wheel. | sôhkan ôma. | ᓲᐦᑲᐣ, | | They shape their songs upon the wheel | osîhtâwak nikamona wâsakâpayîsihk | ᐅᓰᐦᑖᐘᐠ ᓂᑲᒧᓇ ᐚᓴᑳᐸᔩᓯᕽ | | And spin the names of the earth and sky, | êkwa apihkwâtamwak owîhowiniwâwa askiy mîna kîsik, | ᐁᑿ ᐊᐱᐦᒁᑕᒷᐠ ᐅᐑᐦᐅᐏᓂᐚᐘ ᐊᐢᑭᐩ ᒦᓇ ᑮᓯᐠ, | | The aboriginal names. | iyiniw-wîhowina. | ᐃᔨᓂᐤ ᐑᐦᐅᐏᓇ᙮ | | They are old men, or men | kisêyiniwak ôki, ahpô kisêyiniwak | ᑭᓭᔨᓂᐘᐠ ᐆᑭ, ᐊᐦᐴ ᑭᓭᔨᓂᐘᐠ | | Who are old in their voices, | ê-kayâs-âyiwiyiki opîkiskwêwiniwâwa, | ᐁ ᑲᔮᓵᔨᐏᔨᑭ ᐅᐲᑭᐢᑵᐏᓂᐚᐘ, | | And they carry the wheel among camps, | êkwa tâh-tahkonamwak wâskâpayîs nanâtohk isi kapêsiwinihk | ᐁᑿ ᑖᐦ ᑕᐦᑯᓇᒷᐠ ᐚᐢᑳᐸᔩᐢ ᓇᓈᑐᕽ ᐃᓯ ᑲᐯᓯᐏᓂᕽ | | Saying: Come, come, | ê-itwêcik: âstamik, âstamik, | ᐁ ᐃᑘᒋᐠ: ᐋᐢᑕᒥᐠ, ᐋᐢᑕᒥᐠ, | | Let us tell the old stories, | âtayôhkêtân, | ᐋᑕᔫᐦᑫᑖᐣ, | | Let us sing the sacred songs. | nikamotân kihci-nikamona. | ᓂᑲᒧᑖᐣ ᑭᐦᒋ ᓂᑲᒧᓇ᙮ |

View Details

Congratulations to Falynn Baptiste as she prepares to launch her new album, nîki / Home. This new album features original writing in English and Cree, along with Gospel classics in Cree (some in beautiful new incarnations). Falynn says:

I wanted to take a language that was perhaps unfamiliar to many (both Indigenous and non-Indigenous alike) and create an opportunity to connect with the language; and in doing so create a sense of wonder and curiosity.”

From YouTube, here is the official video of her original song, “Here On Earth.”

This is a wonderful new treasure to add to last year’s Christmas album A Cree Christmas – kimâmawi-pimohtânaw (2021). Both albums can be purchased from her website as CDs and for download, and you can listen to samples there. Falynn has also shared a number of her Christmas recordings here at Cree Literacy. You can find them by searching her name (click the magnifying glass, above, then type “Falynn”).

You might even attend the in-real-life official release concert on December 17th (lucky you!) Find details at the link, or see the poster at the head of this post. Falynn’s own invitation makes me feel a little envious:

If you’re in the Saskatoon area, join me for a beautiful night of songs and story at The Refinery (off Broadway Ave.) I will be joined by local folk artist, Gabe Penna. It is sure to be a beautiful evening of music from my new album, Home and of course songs of the season.

View Details

| katawasisiwin | ᑲᑕᐘᓯᓯᐏᐣ | Beauty | | --- | --- | --- | | ka-pimohtêyan nipimohtân: | ᑲ ᐱᒧᐦᑌᔭᐣ ᓂᐱᒧᐦᑖᐣ: | As I walk I walk: | | katawasisiwin ninîkânihk | ᑲᑕᐘᓯᓯᐏᐣ ᓂᓃᑳᓂᕽ | Beauty ahead | | katawasisiwin nitotânihk | ᑲᑕᐘᓯᓯᐏᐣ ᓂᑐᑖᓂᕽ | Beauty behind | | katawatisiwin ninamahcîhk | ᑲᑕᐘᑎᓯᐏᐣ ᓂᓇᒪᐦᒌᕽ | Beauty to the left | | katawatisiwin nikihciniskêhk | ᑲᑕᐘᑎᓯᐏᐣ ᓂᑭᐦᒋᓂᐢᑫᕽ | Beauty to the right | | katawatisiwin ispimihk | ᑲᑕᐘᑎᓯᐏᐣ ᐃᐢᐱᒥᕽ | Beauty above | | katawatisiwin nîhc-âyihk | ᑲᑕᐘᑎᓯᐏᐣ ᓃᐦᒑᔨᕽ | Beauty below | | katawasisiwin niwâskâskâkon | ᑲᑕᐘᓯᓯᐏᐣ ᓂᐚᐢᑳᐢᑳᑯᐣ | Beauty all around me | | katawasisiwinihk nipimohtân. | ᑲᑕᐘᓯᓯᐏᓂᕽ ᓂᐱᒧᐦᑖᐣ᙮ | In beauty I walk. | | (Adapted from the Navajo) |

View Details

We get two Squatches for the price of one in this performance of Sol’s newly translated version of the 12 Days of Christmas. As always, it’s a challenge to fit Cree words into English song structure, but it’s sure a winner if you’re looking for a challenge with a big side of laughter. (Scroll way down for Sol’s other English-only adaptation!)

| nîsosâpwâw kâ-makosîkîsikâk | ᓃᓱᓵᑇᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ | Twelve Days Of Christmas | | --- | --- | --- | | piyakwâw kâ-makosîkîsikâk nîcimos nimîthik | ᐱᔭᒁᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | piyak apisimôsoswa. | ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (one deer) | | nîswâw kâ-makosîkîsikâk nîcimos nimîthik | ᓃᔃᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | nîso amiskwa, piyak apisimôsoswa. | ᓃᓱ ᐊᒥᐢᑿ, ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (two beavers, one deer) | | nistwâw kâ-makosîkîsikâk nîcimos nimîthik | ᓂᐢᑤᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | nisto niska, nîso amiskwa, piyak apisimôsoswa. | ᓂᐢᑐ ᓂᐢᑲ, ᓃᓱ ᐊᒥᐢᑿ, ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (three geese, two beavers, one deer.) | | nîwâw kâ-makosîkîsikâk nîcimos nimîthik | ᓃᐚᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | niyo wâposwa, nisto niska, nîso amiskwa, piyak apisimôsoswa. | ᓂᔪ ᐚᐳᔁ, ᓂᐢᑐ ᓂᐢᑲ, ᓃᓱ ᐊᒥᐢᑿ, ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (four rabbits, three geese, two beavers, one deer.) | | niyânanwâw kâ-makosîkîsikâk nîcimos nimîthik | ᓂᔮᓇᓎᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | niyânan wanihikana, niyo wâposwa, nisto niska, nîso amiskwa, piyak apisimôsoswa. | ᓂᔮᓇᐣ ᐘᓂᐦᐃᑲᓇ, ᓂᔪ ᐚᐳᔁ, ᓂᐢᑐ ᓂᐢᑲ, ᓃᓱ ᐊᒥᐢᑿ, ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (five traps, four rabbits, three geese, two beavers, one deer.) | | nikotwâsikwâw kâmakosîkîsikâk nîcimos nimîthik | ᓂᑯᑤᓯᒁᐤ ᑳᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | nikotwâsik tâpakwâna, niyânan wanihikana, niyo wâposwa, nisto niska, nîso amiskwa, piyak apisimôsoswa. | ᓂᑯᑤᓯᐠ ᑖᐸᒁᓇ, ᓂᔮᓇᐣ ᐘᓂᐦᐃᑲᓇ, ᓂᔪ ᐚᐳᔁ, ᓂᐢᑐ ᓂᐢᑲ, ᓃᓱ ᐊᒥᐢᑿ, ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (six snares, five traps, four rabbits, three geese, two beavers, one deer.) | | tîpakohpwâw kâ-makosîkîsikâk nîcimos nimîthik | ᑏᐸᑯᐦᑇᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | tîpakohp athapiya, nikotwâsik tâpakwâna, niyânan wanihikana, niyo wâposwa, nisto niska, nîso amiskwa, piyak apisimôsoswa. | ᑏᐸᑯᐦᑊ ᐊᖬᐱᔭ, ᓂᑯᑤᓯᐠ ᑖᐸᒁᓇ, ᓂᔮᓇᐣ ᐘᓂᐦᐃᑲᓇ, ᓂᔪ ᐚᐳᔁ, ᓂᐢᑐ ᓂᐢᑲ, ᓃᓱ ᐊᒥᐢᑿ, ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (seven nets, six snares, five traps, four rabbits, three geese, two beavers, one deer.) | | ayinânîwâw kâ-makosîkîsikâk nîcimos nimîthik | ᐊᔨᓈᓃᐚᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | ayinânîw namîstîkwa, tîpakohp athapiya, nikotwâsik tâpakwâna, niyânan wanihikana, niyo wâposwa, nisto niska, nîso amiskwa, piyak apisimôsoswa. | ᐊᔨᓈᓃᐤ ᓇᒦᐢᑏᑿ, ᑏᐸᑯᐦᑊ ᐊᖬᐱᔭ, ᓂᑯᑤᓯᐠ ᑖᐸᒁᓇ, ᓂᔮᓇᐣ ᐘᓂᐦᐃᑲᓇ, ᓂᔪ ᐚᐳᔁ, ᓂᐢᑐ ᓂᐢᑲ, ᓃᓱ ᐊᒥᐢᑿ, ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (eight fish fillets, seven nets, six snares, five traps, four rabbits, three geese, two beavers, one deer.) | | kîkâ-mitâtahtwâw kâ-makosîkîsikâk nîcimos nimîthik | ᑮᑳ ᒥᑖᑕᐦᑤᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | kîkâ-mitâtaht pahkîkinwa, ayinânîw namîstîkwa, tîpakohp athapiya, nikotwâsik tâpakwâna, niyânan wanihikana, niyo wâposwa, nisto niska, nîso amiskwa, piyak apisimôsoswa. | ᑮᑳ ᒥᑖᑕᐦᐟ ᐸᐦᑮᑭᓌ, ᐊᔨᓈᓃᐤ ᓇᒦᐢᑏᑿ, ᑏᐸᑯᐦᑊ ᐊᖬᐱᔭ, ᓂᑯᑤᓯᐠ ᑖᐸᒁᓇ, ᓂᔮᓇᐣ ᐘᓂᐦᐃᑲᓇ, ᓂᔪ ᐚᐳᔁ, ᓂᐢᑐ ᓂᐢᑲ, ᓃᓱ ᐊᒥᐢᑿ, ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (nine leather hides, eight fish fillets, seven nets, six snares, five traps, four rabbits, three geese, two beavers, one deer.) | | mitâtahtwâw kâ-makosîkîsikâk nîcimos nimîthik | ᒥᑖᑕᐦᑤᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | mitâtaht ocâpânâskosa, kîkâ-mitâtaht pahkîkinwa, ayinânîw namîstîkwa, tîpakohp athapiya, nikotwâsik tâpakwâna, niyânan wanihikana, niyo wâposwa, nisto niska, nîso amiskwa, piyak apisimôsoswa. | ᒥᑖᑕᐦᐟ ᐅᒑᐹᓈᐢᑯᓴ, ᑮᑳ ᒥᑖᑕᐦᐟ ᐸᐦᑮᑭᓌ, ᐊᔨᓈᓃᐤ ᓇᒦᐢᑏᑿ, ᑏᐸᑯᐦᑊ ᐊᖬᐱᔭ, ᓂᑯᑤᓯᐠ ᑖᐸᒁᓇ, ᓂᔮᓇᐣ ᐘᓂᐦᐃᑲᓇ, ᓂᔪ ᐚᐳᔁ, ᓂᐢᑐ ᓂᐢᑲ, ᓃᓱ ᐊᒥᐢᑿ, ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (ten sleds, nine leather hides, eight fish fillets, seven nets, six snares, five traps, four rabbits, three geese, two beavers, one deer.) | | piyakosâpwâw kâ-makosîkîsikâk nîcimos nimîthik | ᐱᔭᑯᓵᑇᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | piyakosâp atimwa, mitâtaht ocâpânâskosa, kîkâ-mitâtaht pahkîkinwa, ayinânîw namîstîkwa, tîpakohp athapiya, nikotwâsik tâpakwâna, niyânan wanihikana, niyo wâposwa, nisto niska, nîso amiskwa, piyak apisimôsoswa. | ᐱᔭᑯᓵᑊ ᐊᑎᒷ, ᒥᑖᑕᐦᐟ ᐅᒑᐹᓈᐢᑯᓴ, ᑮᑳ ᒥᑖᑕᐦᐟ ᐸᐦᑮᑭᓌ, ᐊᔨᓈᓃᐤ ᓇᒦᐢᑏᑿ, ᑏᐸᑯᐦᑊ ᐊᖬᐱᔭ, ᓂᑯᑤᓯᐠ ᑖᐸᒁᓇ, ᓂᔮᓇᐣ ᐘᓂᐦᐃᑲᓇ, ᓂᔪ ᐚᐳᔁ, ᓂᐢᑐ ᓂᐢᑲ, ᓃᓱ ᐊᒥᐢᑿ, ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (eleven dogs, ten sleds, nine leather hides, eight fish fillets, seven nets, six snares, five traps, four rabbits, three geese, two beavers, one deer.) | | nîsosâpwâw kâ-makosîkîsikâk nîcimos nimîthik | ᓃᓱᓵᑇᐤ ᑳ ᒪᑯᓰᑮᓯᑳᐠ ᓃᒋᒧᐢ ᓂᒦᖨᐠ | | nîsosâp asâma, piyakosâp atimwa, mitâtaht ocâpânâskosa, kîkâ-mitâtaht pahkîkinwa, ayinânîw namîstîkwa, tîpakohp athapiya, nikotwâsik tâpakwâna, niyânan wanihikana, niyo wâposwa, nisto niska, nîso amiskwa, piyak apisimôsoswa. | ᓃᓱᓵᑊ ᐊᓵᒪ, ᐱᔭᑯᓵᑊ ᐊᑎᒷ, ᒥᑖᑕᐦᐟ ᐅᒑᐹᓈᐢᑯᓴ, ᑮᑳ ᒥᑖᑕᐦᐟ ᐸᐦᑮᑭᓌ, ᐊᔨᓈᓃᐤ ᓇᒦᐢᑏᑿ, ᑏᐸᑯᐦᑊ ᐊᖬᐱᔭ, ᓂᑯᑤᓯᐠ ᑖᐸᒁᓇ, ᓂᔮᓇᐣ ᐘᓂᐦᐃᑲᓇ, ᓂᔪ ᐚᐳᔁ, ᓂᐢᑐ ᓂᐢᑲ, ᓃᓱ ᐊᒥᐢᑿ, ᐱᔭᐠ ᐊᐱᓯᒨᓱᔁ᙮ | (twelve pairs of snowshoes, eleven dogs, ten sleds, nine leather hides, eight fish fillets, seven nets, six snares, five traps, four rabbits, three geese, two beavers, one deer.) |

I’m a bit disappointed that Sol didn’t translate his English language adaptation of the 12 Days of Christmas for contemporary Cree culture (the one with hickeys!) It obviously comes with a different side of laughter. It’s presented here for the record, and for consideration by the Translators of Christmas Future, though singing along and laughing are good medicine in any language!

Sol’s English-only version:On the first day of Christmas my true love gave to me
a huge hickey on my neck.

On the second day of Christmas my true love gave to me
two cans of spam and a huge hickey on my neck.

On the third day of Christmas my true love gave to me
three neck bones, two cans of spam, and a huge hickey on my neck.

On the fourth day of Christmas my true love gave to me
Four Facebook memes, three neck bones, two cans of spam, and a huge hickey on my neck.

On the fifth day of Christmas my true love gave to me
Five baaaaannocks,
Four Facebook memes, three neck bones, two cans of spam, and a huge hickey on my neck.

On the sixth day of Christmas my true love gave to me
Six bingo dabbers, five baaaannocks, four Facebook memes, three neck bones, two cans of spam, and a huge hickey on my neck.

On the seventh day of Christmas my true love gave to me
Seven double-doubles, six bingo dabbers, five baaaannocks, four Facebook memes, three neck bones, two cans of spam, and a huge hickey on my neck.

On the eighth day of Christmas my true love gave to me
Eight braids of sweetgrass, seven double-doubles, six bingo dabbers, five baaaannocks, four Facebook memes, three neck bones, two cans of spam, and a huge hickey on my neck.

On the ninth day of Christmas my true love gave to me
Nine beaded lighters, eight braids of sweetgrass, seven double-doubles, six bingo dabbers, five baaaannocks, four Facebook memes, three neck bones, two cans of spam, and a huge hickey on my neck.

On the tenth day of Christmas my true love gave to me
Ten fringed ribbon shirts, nine beaded lighters, eight braids of sweetgrass, seven double-doubles, six bingo dabbers, five baaaannocks, four Facebook memes, three neck bones, two cans of spam, and a huge hickey on my neck.

On the eleventh day of Christmas my true love gave to me
Eleven KFC wings, ten fringed ribbon shirts, nine beaded lighters, eight braids of sweetgrass, seven double-doubles, six bingo dabbers, five baaaannocks, four Facebook memes, three neck bones, two cans of spam, and a huge hickey on my neck.

On the 12th day of Christmas my true love gave to me
Twelve beading needles, eleven KFC wings, ten fringed ribbon shirts, nine beaded lighters, eight braids of sweetgrass, seven double-doubles, six bingo dabbers, five baaaannocks, four Facebook memes, three neck bones, two cans of spam, and a huge hickey on my neck.

View Details

   asiniyak, pisiskiwak,

êkwa oskihtêpakwa kiskêyihtamwak
ta-isi-ayâcik, ta-isi-miyo wîcêhtocik:
ayisiyiniwak namôya osâm

ᐊᓯᓂᔭᐠ, ᐱᓯᐢᑭᐘᐠ,
ᐁᑿ ᐅᐢᑭᐦᑌᐸᑿ ᑭᐢᑫᔨᐦᑕᒷᐠ
ᑕ ᐃᓯ ᐊᔮᒋᐠ, ᑕ ᐃᓯ ᒥᔪ ᐑᒉᐦᑐᒋᐠ:
ᐊᔨᓯᔨᓂᐘᐠ ᓇᒨᔭ ᐅᓵᒼ

Rocks, animals,
and plants know
how to exist, how to be in harmony;
People…not so much.

View Details

When Cree language warriors Andrea Custer and Charlotte Ross host their “nīhithawīwin ikwa pihkahtīwāpoy: Cree and Coffee” podcast, two things are guaranteed: high-energy conversation in nihîthawîwin (Woodlands Cree), and laughter that would make Don Burnstick proud. As good Cree aunties, Charlotte and Andrea take that laughter seriously: they even refer to themselves together as “those […]

View Details

Solomon Ratt has been reflecting a lot lately on his upcoming retirement, and the birthday that’s a little speed bump en route. On this anniversary of his arrival in that “Little Hospital” on the trapline in 1953, we’ve assembled a few readings of this new little poem, to wish him all the best in this […]

View Details

Thanks to Wayne Jackson for more individual acts of language reclamation than we can count. This one is translation into Cree of Rita Joe’s powerful poem in which she aspires to reclamation for herself. For Cree residential school survivors, Wayne suggests replacing the name Shubenacadie with that of the school they attended. For the audio […]

View Details

Sometimes in our excitement, the Christmas cookies get served half-baked. This post is coming soon, but it’s not quite ready yet. Apologies!

View Details

Congratulations to Janice Rots as she sees her University of Manitoba Native Studies MA thesis brought to print, and available through Amazon. Janice’s work is one part personal reconnection with her own family’s story, and one part acknowledgement of her kohkom from Pimichikamak (Cross Lake, Manitoba). Janice recorded, transcribed and translated her grandmother’s stories of […]

View Details

kisêwâtisiwin / ᑭᓭᐚᑎᓯᐏᐣ / Kindness In honour of World Kindness Day, we share this painting – titled ᑭᓭᐚᑎᓯᐏᐣ – by Dawn Marie Marchand (2012). It is one of a collection titled “Things to Pass On.” I feel some special affection as I remember the day Dawn Marie sat down with Dorothy Thunder’s late mother, Florida […]

View Details

piyakosâp tipahikan ispathiki piyakosâp akimihci pîsim kika-kiskisitotawânawak. ᐱᔭᑯᓵᑊ ᑎᐸᐦᐃᑲᐣ ᐃᐢᐸᖨᑭ ᐱᔭᑯᓵᑊ ᐊᑭᒥᐦᒋ ᐲᓯᒼ ᑭᑲ ᑭᐢᑭᓯᑐᑕᐚᓇᐘᐠ᙮ At the eleventh hour, On the eleventh day, We will remember them. Find additional Remembrance Day content: https://creeliteracy.org/category/resources-tools/seasonal/remembrance-day/ *quilled and beaded poppy thanks to Tammy Joan Ratt.

View Details

NCI’s Dave McLeod is well known among Winnipeg Indigeni for interviewing all the best guest celebrities, so it’s an honour to share his notes from meeting Ted Whitecalf, whom we congratulate on his recent recognition with the Queen Elizabeth II Platinum Jubilee Medal (Saskatchewan).  Ted Whitecalf has a passion for culture and powwow; he is […]

View Details

Indigenous Veterans Day is a good time to share this honour song, and remember many sacrifices made. Thanks also to Ken N. Whitefish and additional members of Big River Cree for their permission to share this fitting tribute. kinanâskomitinâwâw kôhtâwînaw kî-itwêw kakwê sâkihitok; namôya kâkikê ôta askiy kâ-ayâyêk ᑰᐦᑖᐑᓇᐤ ᑮ ᐃᑘᐤ ᑲᑵ ᓵᑭᐦᐃᑐᐠ; ᓇᒨᔭ ᑳᑭᑫ ᐆᑕ […]

View Details

kiyâm î-mîthawîmohtîwiyan anohc; kîtahtawî kika-kamâmakosiwin. câ! ᑭᔮᒼ ᐄ ᒦᖬᐑᒧᐦᑏᐏᔭᐣ ᐊᓄᐦᐨ; ᑮᑕᐦᑕᐑ ᑭᑲ ᑲᒫᒪᑯᓯᐏᐣ᙮ ᒑ! It’s okay that you’re a hairy caterpillar today; eventually you’ll be a butterfly. Cha! Thanks to Darian Âcikahtê for audio – to Sol for the photo and words of encouragement, and, of course, to the hairy caterpillar for mild predictions. (And remember that […]

View Details

poko kita-asî-kistîthihtamahk ispî kâ-ati-sipwîhtiyahk otî nîkân isi. ᐳᑯ ᑭᑕ ᐊᓰ ᑭᐢᑏᖨᐦᑕᒪᕽ ᐃᐢᐲ ᑳᐊᑎ ᓯᐿᐦᑎᔭᕽ ᐆᑏ ᓃᑳᐣ ᐃᓯ᙮ We must honour the past as we move forward.

View Details

Year after year, a whole lot of planning goes into making this event a gift for the rest of us. The amazing Dene Elder Margaret Reynolds just said virtually the same thing. Thanks to Boyce Morin for sharing his photos on FaceBook as a reminder – and for his emcee work. I’m especially excited to […]

View Details

Mika Lafond and Indigenous Story Institute have just shared news of this event that we can all join by Zoom Fridays from November through March (check the poster for exact dates). Cree storytelling sessions will share âcimowina run Friday afternoons from 1-3pm (Saskatchewan CST), Cree storytelling sessions. Kevin Lewis kicks off the series on November […]

View Details

It was fun today listening to the amazing Rosanna Deerchild on CBC’s Unreserved as she dished up scary stories for Halloween. Isaac Murdoch’s telling of a Wiindigo story reminded me that even Isaac and Rosanna might enjoy hearing a Cree Wihtikow story from Solomon Ratt – since wîhtikow is the Cree word for the very […]

View Details

(This audio covers all the suggestions here!) wayêsihiwê awêkâ cî miyo-tôta miyahta nisita! Trick or treat, smell my feet, give me something good to eat! (Graphic stolen – with thanks – and revised from @CreeSimon!) When I was a kid, the next line went: Not too big, not too small, just the size of Montreal! […]

View Details

Thanks to Elder Barry Ahenakew, who provided the names of the Great Lakes in a video mapping session with First Nations University Geographer Andrew Miller at a 2021 Indigenous Mapping Workshop held in Regina, and thanks to Andy Miller for sharing his data from that session. kihcikamiya “seas, oceans, great bodies of water” kihci-sâkahikan lit., […]

View Details

I’m seeing more and more photos of snow on social media. Where I’m writing, in Baker Lake, Nunavut, the lake froze over last night. It’s that time of year. I hope winter comes in more slowly down south, but here’s a teaching video from Janell Stick so we’ve all got the words ready (even if […]

View Details

The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) was adopted by the General Assembly on Thursday, 13 September 2007, by a majority of 143 states in favour, 4 votes against (Australia, Canada, New Zealand and the United States) and 11 abstentions (Azerbaijan, Bangladesh, Bhutan, Burundi, Colombia, Georgia, Kenya, Nigeria, Russian Federation, Samoa […]

View Details

ikwa iskwâyâc sâkihiwîwin kâ-tahkonaman piyakwan sâkihiwîwin kâ-mîkiyan. ᐃᑿ ᐃᐢᒁᔮᐨ ᓵᑭᐦᐃᐑᐏᐣ ᑳ ᑕᐦᑯᓇᒪᐣ ᐱᔭᑿᐣ ᓵᑭᐦᐃᐑᐏᐣ ᑳ ᒦᑭᔭᐣ᙮ And in the end The love you take Is equal to the love you give. – Lennon-McCartney manicôsak

View Details

This weekend, listen to CBC Saskatchewan weekend show for Shauna Powers’ interview with Belinda Daniels and Andrea Custer H. Clarke as they prepare to launch their new book, nêhiyawêtân kîkinâhk / Speaking Cree in the Home: A Beginner’s Guide for Families, published by University of Regina Press. As Belinda writes on Facebook, “We are talking […]

View Details

Thanks to Art Napoleon for sharing an authentic home video demonstrating the making of pemmican (or in the real language, pimîhkân). The video’s a little imperfect: it got cut off early, and we don’t get to see the final taste test (except in the photos below), but pemmican has always been more about sustenance than […]

View Details

Without the slightest trace of fanfare, Charlotte Ross and her colleagues on the Saskatchewan Indigenous Languages Advisory Committee (SILAC) rolled up their sleeves and initiated something truly remarkable last February, addressing a genuine need: professional development for teachers of Cree (and Saulteaux). With financial support from Canadian Heritage, they created a template for monthly sessions […]

View Details

ikosi mâka, kâwitha nânitaw itîthihta: misawâc kiwâpimitinân acâhkosihk ohci, kiwîcisimômitinân wâwâhtihk; kitâcimowstâtinân ispî kâ-thôtihk, kinikamostâtinân pimiciwanihk, kiwîcîwitinân ispî kâ-pimohtîyan askîhk. ᐃᑯᓯ ᒫᑲ, ᑳᐏᖬ ᓈᓂᑕᐤ ᐃᑏᖨᐦᑕ: ᒥᓴᐚᐨ ᑭᐚᐱᒥᑎᓈᐣ ᐊᒑᐦᑯᓯᕽ ᐅᐦᒋ, ᑭᐑᒋᓯᒨᒥᑎᓈᐣ ᐚᐚᐦᑎᕽ; ᑭᑖᒋᒧᐢᑖᑎᓈᐣ ᐃᐢᐲ ᑳ ᖫᑎᕽ, ᑭᓂᑲᒧᐢᑖᑎᓈᐣ ᐱᒥᒋᐘᓂᕽ, ᑭᐑᒌᐏᑎᓈᐣ ᐃᐢᐲ ᑳ ᐱᒧᐦᑏᔭᐣ ᐊᐢᑮᕽ᙮ That’s it then, think nothing of it: In any case we see you from the […]

View Details

Simon Bird (#CreeSimonSays) made an important (yet funny) observation today, and Solomon Ratt took it as a personal challenge to respond (in typical Solomon fashion) with a made-up Wisahkecahk story. Hope you all (including Simon!) get a smile! Simon says: Did you know there is no one way to say hippopotamus? It’s all in the […]

View Details

It’s not too late to catch the final two sessions of this storytelling festival, presented by iyisiwin Story Institute, Inc., and offered in conjunction with the 50th anniversary of ITEP (Indian Teachers’ Education Program) at University of Saskatchewan. It sure sounds like fun – and online with free registration makes it accessible to everyone. The […]

View Details

Congratulations to Christine McKenzie and Keisha Irwin as they launch their audacious first collaborative book project: mithonākwan kitaskīnaw / Our Territories are Beautiful. kimamihcihinân: you (both) make us proud. I hope we can look forward to future collaborations! Christine wrote the text in Cree with editorial help from Solomon Ratt. Solomon also provided the audio.  […]

View Details

The Canadian Coast Guard recently remembered the late Jean Goodwill by christening an icebreaker in her memory (described in the attached YouTube video). Saskatoon Star Phoenix columnist Doug Cuthand – who shares a family connection with the late Goodwill – wrote about the dedication event that he attended on August 25, and gave us a […]

View Details

nikiskisitotawâwak kahkithaw awâsisak kâ-kî-kwâsihihcik. ᓂᑭᐢᑭᓯᑐᑕᐚᐘᐠ ᑲᐦᑭᖬᐤ ᐊᐚᓯᓴᐠ ᑳ ᑮ ᒁᓯᐦᐃᐦᒋᐠ᙮ Remembering all the children who were taken away.

View Details

A message of resilience from Solomon Ratt for this week of Truth & Reconciliation, perfectly captured in an original painting by Karlee Fellner: ᐋᑕᔫᐦᑫᐃᐧᓇ ~ âtayôhkêwina ~ sacred stories. December 2021. Acrylic on canvas. 16”x20”. kayâs mâna kikî-kiskinwahamâkawinaw âcathôhkîwina ohci; ispî kâ-kî-kwâsihikawiyahk ta-nitawi-ayamihcikîyahk ohpimî ayamihâwi-kiskinwahamâtowikamikohk, tâpiskôc î-kî-kakwî-paskipitahkwâw mitisiyîyâpiy kâ-âniski-pitikoyahk kayâsi-kiskinwahamâkîwina, kayâs isihcikîwina. kî-kakwî-paskipitamwak mâka sôhkahtwâwa […]

View Details

This might be better called an “ear caterpillar” – but sometimes it’s fun to have an ear worm in Cree! The stunning photo of the White Checkered Butterfly is Solomon Ratt’s handiwork, too. kama- kama- kama- kama- kama- kamâmakos  kipîtohtân  kisipwîhtân ᑲᒪ- ᑲᒪ- ᑲᒪ- ᑲᒪ- ᑲᒪ- ᑲᒫᒪᑯᐢ ᑭᐲᑐᐦᑖᐣ ᑭᓯᐿᐦᑖᐣ (Butterfly: you come, you go)

View Details

View Details

Solomon Ratt photographed this kâhkâkîsip with its reflection yesterday: equal parts above and below. Its reflection seems a good fit for good Autumnal Equinox wishes. pâhpêyakwan ispîhcâwa kîsikâw mîna tipiskâw ᐹᐦᐯᔭᑿᐣ ᐃᐢᐲᐦᒑᐘ ᑮᓯᑳᐤ ᒦᓇ ᑎᐱᐢᑳᐤ “Equinox”; literally, “they are the same size day and night” kâhkâkîsip cikâstêpêkisin ᓯᑭᐦᑊ ᒋᑳᐢᑌᐯᑭᓯᐣ cormorant is reflected in the water.

View Details

Thanks to Andrea Custer H. Clarke for allowing us to share this prayer that she composed for the Sunday class she teaches for nêhiyawêwin Language Experience. She offers two versions. One as a prayer to be said by a group (shown in the image above). The second, as it would be said by an individual, […]

View Details

mâmaskâc acâhkosak pahkisinwak, î-kakwîcimitocik: “tânita ka-nikamon? tânita ka-nîmihiton?” kahkithaw otinamâsowak: âcathohkîwin. ᒫᒪᐢᑳᐨ ᐊᒑᐦᑯᓴᐠ ᐸᐦᑭᓯᓌᐠ, ᐄ ᑲᑹᒋᒥᑐᒋᐠ: “ᑖᓂᑕ ᑲ ᓂᑲᒧᐣ? ᑖᓂᑕ ᑲ ᓃᒥᐦᐃᑐᐣ?” ᑲᐦᑭᖬᐤ ᐅᑎᓇᒫᓱᐘᐠ: ᐋᒐᖪᐦᑮᐏᐣ᙮ Mystery The stars fall, Asking one to each: “Where shall you sing? Where shall you dance?” And they each chose for themselves: Story. A poem inspired by Elders Maria Campbell and Florence Allen, […]

View Details

Congratulations to Solomon Ratt and Arok Wolvengrey on a great interview about the First Nations Language Readers Series they did together with CBC “Saskatchewan Weekend” host Shauna Powers. kimamihcihinân: You make us proud! Through the interview, they tie together the threads the Cree Literacy Network values most: The significance of Indigenous languages across Canada, The […]

View Details

ᓂᑭᐢᑭᓯᐣ ᑲᔮᐢ ᑳᑮ ᓂᑕᐏᐊᔭᒥᐦᒋᑮᔮᐣ ᐘᐦᖬᐤ ᑭᐢᑕᐱᓈᓂᕽ ᒥᑐᓂ ᒫᓇ ᒥᐢᑕᐦᐃ ᓂᑮᑳᐦᑲᐢᑮᖨᐦᑏᐣ ᓅᒋᐦᐃᑐᐏᐲᓯᒼ ᐅᐦᒋ ᐃᐢᑯ ᐄᑮᓴᑭᒥᐦᐟ ᐅᐱᓂᔮᐑᐏᐲᓯᐣ ᒫᓇ ᐅᐦᐱᒦ ᓃᑭᕽ ᐅᐦᒋ ᓂᑮᐊᔮᐣ ᐃᑿ ᑳᐊᑎᑮᓴᑭᒥᐦᐟ ᐅᐱᓂᔮᐑᐏᐲᓯᐣ ᓂᑮᑮᐑᑎᓴᐦᐃᑲᐏᓈᐣ ᒥᑐᓂ ᒫᓇ ᑲᐲᑎᐱᐢᐠ ᓇᒹᐨ ᓂᑮᐅᐦᒋᓂᐹᐣ ᐃᖨᑯᕽ ᐄᑮᒨᒋᑮᖨᐦᑕᒫᐣ ᑕᑮᐑᔮᐣ ᑳᐲᑮᑭᓰᐹᔮᐠ ᓂᐚᐸᒫᐘᐠ ᑭᐢᑭᓌᐦᐊᒫᑐᐏᑖᐹᓈᐢᑿᐠ ᐄᐲᐦᐃᑯᔮᒁᐤ ᑕᑮᐑᑖᐹᑎᑯᔮᐦᒁᐤ ᒥᐢᑕᐦᐃᓵᑲᐦᐃᑲᓂᕽ ᐃᓯ ᐃᑿ ᐃᑯᑕ ᐅᐦᒋ ᐱᒥᖭᑲᓂᓴ ᓂᐴᓯᓈᐣ ᐋᒪᒋᐑᐢᐱᒧᐏᓂᕽ ᑕᐃᓯᑮᐑᐱᒥᖭᔮᕽ ᓂᑌᐦ ᐅᐦᐱᐸᖨᐣ ᒪᔭᐤ ᑳᐚᐸᐦᑕᒫᐣ ᐊᔭᒥᐦᐃᑲᒥᐠ ᐘᐦᖬᐤ ᐅᐦᒋ   nikiskisin […]

View Details

In an earlier post about typing syllabics on your computer, we explained: To type syllabics on your computer, you need two things: A syllabics Font (Unicode compliant), and A syllabics “Keyboard Layout” file. To keep things simple, we skipped over a lot of details. The first of these is why Unicode matters for 21st-century computer […]

View Details

The “Language Geek” method: Chris Harvey’s Language Geek website is a terrific resource that provides free tools for many languages, including the fonts and keyboards the Cree Literacy Network uses every day. (There are a number of different methods and tools that produce the same results: I’ll address some of them in a future post. […]

View Details

Congratulations to Monique Gray Smith, to illustrator Gabrielle Grimard, translator Dolores Greyeyes Sand, and to our friends at Orca Books as they release three distinct editions of Monique’s latest children’s book: I Hope (monolingual English) J’espère (monolingual French), and, I Hope / nipakosêyimon (bilingual English and Plains Cree – our favourite)! Click the links for […]

View Details

Sincere thanks to Arzu Sardarli and Ida Swan for the continued commitment that now brings us a new edition of their dictionary of math terms, this time brought to life with visual examples in full colour. And it’s available to anyone at no cost, via Open Textbooks where it can be downloaded as an Epub, […]

View Details

Thanks to Solomon Ratt for this new teaching story about “saying goodbye” on the phone. (Maybe for his next lesson, he can explain to the cell phone generation why we say “hang up” in English!)

View Details

2023 Calendar – Finalized and ready to print as of 6 September 2022 (with thanks to our Eagle-eyed proofreaders!) Each year, we design and present our calendar as a gift for others to download at no charge (so long as they’re not used for profit). We’re not able to offer them for sale because we […]

View Details

The horrendous events at James Smith Cree Nation and nearby Weldon, Saskatchewan are heartbreaking and beyond comprehension. We offer deepest condolences to the community as they support one another through this profound loss. To those who have lost loved ones, and to those who will continue to struggle with physical and emotional injury: we hold […]

View Details

There’s gonna be a whole lot of jealous aunties when they find out I got Don Burnstick alone “backstage” in Baker Lake Nunavut. (Okay. Truthfully? It was the office of the Rec Centre, and we were chaperoned by his son Peyton, but still…) As headliner for this year’s Festival on the Lake, Don’s new “adult” […]

View Details

It’s always a thrill to find pieces like this that showcase Cree teacher/speakers I know in real life. This one – from February 2020 – was made by APTN Rogers Hometown Hockey in Cree, and presents William Dumas’s and his book pîsim finds her miskanow. (Really nice production, APTN!) This book is one of a […]

View Details

atim awa anohc kâ-mâmawi-kiskisitotawâyahk ᐊᑎᒼ ᐊᐘ ᐊᓄᐦᐨ ᑳ ᒫᒪᐏ ᑭᐢᑭᓯᑐᑕᐚᔭᕽ national dog day We’re a little late for International Dog Day (August 26), but these dogs – who play a central role at kâniyâsihk Culture Camps – deserve the extra attention for all the ways they contribute to Cree cultural and linguistic reclamation. Who’s a good dog? […]

View Details

pîtâstîw, kâmwâtan. kâ-pahkisihk acâhkos, nitîh ohpipathiw ᐲᑖᐢᑏᐤ, ᑳᒹᑕᐣ᙮ ᑳ ᐸᐦᑭᓯᕽ ᐊᒑᐦᑯᐢ, ᓂᑏᐦ ᐅᐦᐱᐸᖨᐤ Moon rises, it’s peaceful. A star falls, My heart soars.

View Details

 2021 Canada Census data shows some good news for language reclamation, and Cree language warrior Kevin Lewis makes us proud speaking with CBC Canada Tonight’s Ginella Massa, offering a Cree perspective on some of the drivers of positive change. Solomon Ratt, meanwhile, spoke with Global news with an even better suggestion, that census data […]

View Details

Not all that glitters is gold; not every act of “reconciliation” carries the weight and commitment a meaningful act requires.  As it becomes increasingly popular for random non-Indigenous organizations to include a prayer in Cree (or whatever Indigenous language) as a token gesture, it becomes more important to ensure that their contribution is treated as […]

View Details

Congratulations to Andrea Custer Clarke and Randy Clarke as they launch their new adventure in entrepreneurial activism with tomorrow’s grand opening of Indigenous 1st Designs, located in Prince Albert’s South Hill Mall. tâpika kika-mithopathihikonâwâw ᑖᐱᑲ ᑭᑲ ᒥᖪᐸᖨᐦᐃᑯᓈᐚᐤ Wishing you great success! The store showcases a variety of goods from local Indigenous artisans including paintings, handcrafted jewelry, […]

View Details

This video by Barry Bilinsky created on behalf of Punctuate‽ Theatre and Amiskwaciwâskahikan Indigenous Arts Hub was filmed on location at the Blue Horse Gallery and Studio, Dawn Marie Marchand’s gallery/studio in Smoky Lake, Alberta. It showcases the gallery that displays the work of many Alberta Indigenous artists. With the gallery now relocating – still […]

View Details

Here’s a Cree counting rhyme for beginners that actually rhymes (it’s hard to make rhymes in Cree)! Solomon Ratt put this together in 2016, as video with text and images. It will still come in handy for new beginners learning their numbers, and maybe for the teachers preparing to greet them in September. The text […]

View Details

mâmitonîthihta î-kanawâpahtaman kotowân î-ati-âstawîk. kitati-pônîn kîhtwâm ta-kwahkotîk. ikota ohci kitati-pôtâtîn iskocîsa, âskaw kinwîsîs mâka îkâ pakicîyani kîhtwâm ta-kwahkotîw kikotawân. ikos-îsi itîthihta ôma kâ-pasikônamahk kipimâcihowininaw: kipôninaw mihta – kipîkiskwîwininawa kiskinwahamâkîwininawa, kapîsîwinihk ita kâ-kiskiskinwahamâkîyahk kipimâcihowininawa, kimasinahikîwininawa, ikwa kitâcathôhkîwininawa; ikwa kipôtâtînaw kipîkiskwîwininawa ohci kîhtwâm ta-ohpikihki.   ᒫᒥᑐᓃᖨᐦᑕ ᐄ ᑲᓇᐚᐸᐦᑕᒪᐣ ᑯᑐᐚᐣ ᐄ ᐊᑎ ᐋᐢᑕᐑᐠ᙮ ᑭᑕᑎ ᐴᓃᐣ ᑮᐦᑤᒼ ᑕ ᑿᐦᑯᑏᐠ᙮ ᐃᑯᑕ ᐅᐦᒋ ᑭᑕᑎ ᐴᑖᑏᐣ ᐃᐢᑯᒌᓴ, ᐋᐢᑲᐤ […]

View Details

Perhaps even more important than the whole papal visit to Canada was that moment when Pope Francis – already on his way home – acknowledged the word “genocide” as an accurate description of the criminal effects of the residential school system on Canadian Indigenous children. For me, it brought to mind the arguments of late […]

View Details

nikiskisin nîtisânak, nisîmisipan Patrick ikwa nistîs Obie…ispî kâ-kî-oskinîkîsiyâhk. nikî-nâcinihtîhânân mâna î-mwayî-kâwi-nitawi-ayamihcikîyâhk kistapinânihk. kâ-kîkisîpâyâk mâna nikî-sipwîcimânân î-nitawi-nikohtîyâhk natamihk nîkinâhk ohci. î-nistiyâhk poko, namwâc nohtâwîpaninân nikî-cîmikonân. ikwâni mâna kapî-kîsik ikotî nikî-nikohtânân. kâ-otâkosik mâna nikî-kîwîcimânân, mihta î-pôsihtâyâhk cîmânihk. ikosi tahto-kîsikâw nikî-itahkamikisinân. mitoni î-kî-câhkastâyâhk mihta î-mwayî-sipwîhtîyâhk. nikî-sôhki-atoskîhikonân mâna nohtâwîpaninân…iyiko îtokî ohci kâ-kî-pî-nihtâ-atoskîyâhk. ᓂᑭᐢᑭᓯᐣ ᓃᑎᓵᓇᐠ, ᓂᓰᒥᓯᐸᐣ Patrick ᐃᑿ ᓂᐢᑏᐢ Obie…ᐃᐢᐲ […]

View Details

[[Photo caption: Edmonton Elks’ Christian Saulsberry (20) intercepts the pass intended for Winnipeg Blue Bombers’ Blake Jackson (81) during the second half of pre-season CFL action in Winnipeg, Friday, May 27, 2022. THE CANADIAN PRESS/John Woods]] Just in time for tomorrow’s big game between the Edmonton Elks and the Winnipeg Blue Bombers, we are honoured to […]

View Details

Thanks, Janell, for letting me share this useful lesson. With “speaking Cree” as the theme, it was fun to find the irony in pronunciation that might sound a bit “too fluent” for beginning speakers. 😉 Those who follow this lesson should listen carefully, especially to the words like “ninisitohtên,” where the second “short i” sound […]

View Details

Canada is part of Indigenous history, not the other way around, or as Andrea Custer offers in Cree: ithiniwak withawâw kayas ohci ôta kâ-ayacik môtha witha môniyâwak (th-dialect) iyiniwak wiyawâw kayas ohci ôta kâ-ayacik namôya wiya môniyâwak (y-dialect) “It’s the Indigenous people that have been here for a long time not the non-Indigenous Settlers.” As […]

View Details

It’s no secret that we’re huge Buffy Sainte-Marie fans around here at Cree Literacy Network, for the music, the teaching, the storytelling, and the passionate life of activism she’s still living like a 30-something while the rest of the world struggles to catch up. What’s truly humbling is hearing she likes us, too. Especially Solomon […]

View Details

New books for kids in Cree, two days in a row! This is the kind of resurgence we’ve been waiting for! Congratulations to Cree Language Resource Developer Tina Wellman, and all of her colleagues at University nuhelot’įne thaiyots’į nistameyimâkanak Blue Quill including (but not limited to): Bill Crouse, Susan Dion, Gloria Gladue, Peggy Badger Gladue, […]

View Details

Another new book in Cree! How exciting to see Buffy Sainte-Marie on ET Canada promoting her new books for kids from Greystone, and even giving a shout-out to Solomon Ratt who did the translation (with editorial backup from friends and colleagues here at the Cree Literacy Network). Find the video here: https://etcanada.com/embed/rd/8fcc4bdc-f17d-11ec-b6da-0242ac110006/?jwsource=cl Of course, the […]

View Details

ôma kâ-mâwaci-kino-kîsikâk, kâ-mâwaci-cimi-tipiskâk; tisamânihkê, kîskisamawik cistêmâwa kitâniski-wâhkômâkanak; nanâskota kisawêyihtâkosîwina; nâkatêyimiso êkwa nâkatêyimik kiskâkihâkanak. ᐆᒪ ᑳ ᒫᐘᒋ ᑭᓄ ᑮᓯᑳᐠ, ᑳ ᒫᐘᒋ ᒋᒥ ᑎᐱᐢᑳᐠ; ᑎᓴᒫᓂᐦᑫ, ᑮᐢᑭᓴᒪᐏᐠ ᒋᐢᑌᒫᐘ ᑭᑖᓂᐢᑭ ᐚᐦᑰᒫᑲᓇᐠ; ᓇᓈᐢᑯᑕ ᑭᓴᐍᔨᐦᑖᑯᓰᐏᓇ; ᓈᑲᑌᔨᒥᓱ ᐁᑿ ᓈᑲᑌᔨᒥᐠ ᑭᐢᑳᑭᐦᐋᑲᓇᐠ᙮ This longest day, shortest night: Smudge, offer tobacco to your ancestors: give thanks for your blessings; take care of yourself and your loved ones. Happy Indigenous People’s Day Edit […]

View Details

ohcitaw ta-kikinamahk nâway êkwa nîkân anohc kâ-kîsikâk, kiskisiwin ohci êkwa itêtihtamowin, awêkâ cî namôya mêskanaw ta-ihtakon ta-kî-pimitisahamahk. ᐅᐦᒋᑕᐤ ᑕ ᑭᑭᓇᒪᕽ ᓈᐘᐩ ᐁᑿ ᓃᑳᐣ ᐊᓄᐦᐨ ᑳ ᑮᓯᑳᐠ, ᑭᐢᑭᓯᐏᐣ ᐅᐦᒋ ᐁᑿ ᐃᑌᑎᐦᑕᒧᐏᐣ, ᐊᐍᑳ ᒌ ᓇᒨᔭ ᒣᐢᑲᓇᐤ ᑕ ᐃᐦᑕᑯᐣ ᑕ ᑮ ᐱᒥᑎᓴᐦᐊᒪᕽ᙮ We must include the past and the future in today, through memory and intention, or else there won’t be any road […]

View Details

Till I Gain Control Again – Rodney Crowell, translated into y-dialect by Solomon Ratt (Translation by Solomon) tâpiskôc pîsim kâ-pahkisimot kîhtwâm nika-pê-itohtân tapika tahto kîkisêpâyâw tâpitaw ta-wâh-wâsêskwahk. konita kikî-kâh-kiyâskimitin mâka kisâpwâpamin. makîkway kakî-kâtamâtin kiya nawac kinahâpin. ôma mêskanaw ninîkânimihk, wâkamona nika-patahên. tapika ta-mâh-miciminiyan isko âpahkawisiyâni. tâpiskôc asawâpîwikamik ta-kâh-kîwêtahowêyan, kiyâm itê kâ-itâcihoyân kâwi nika-pê-kîwân. Nice job, […]

View Details

misiwêskamik kânata kistêyihcikâsow pîsim mâmâwaci-kayâs ohci kâ-pê-isi-pimâcihocik iyiniwak ᒥᓯᐍᐢᑲᒥᐠ ᑳᓇᑕ ᑭᐢᑌᔨᐦᒋᑳᓱᐤ ᐲᓯᒼ ᒫᒫᐘᒋᑲᔮᐢ ᐅᐦᒋ ᑳᐯᐃᓯᐱᒫᒋᐦᐅᒋᐠ ᐃᔨᓂᐘᐠ National Indigenous History Month The photo provided for this post is one of Solomon Ratt’s. It is of a pictograph on the Churchill River, just downstream from Stanley Mission, where he grew up. It is found at a place […]

View Details

Anishinaabemowin (Ojibwe) and nêhiyawêwin are sister languages, and they share the same language reclamation goals. This meme was adapted from an un-named Ojibwe/Anishinaabemowin language group after it was shared on FaceBook almost a year ago. It seems like a shoe that fits (at least well enough for sisters to share.) Thanks to Solomon Ratt for […]

View Details

A gentle Sunday reminder, thanks to Andrea Custer, of Indigenous Vibes that help carry us every day of the week. Most of these forms are identical in the y- and th-dialects. The links provided for each word are taken directly from the itwêwina online dictionary, where we find each word in y-dialect. The dictionary itself […]

View Details

This 2011 piece, published in SAY Magazine’s University and College Guide 2011, might be worth sharing again. I wrote it to show how – with all the best intentions – the language can be lost within a single generation, and the generations of work it can take to recover. When Freda Ahenakew was born on […]

View Details

Thanks to Celeste Tootoosis for sharing this link today on FaceBook to acknowledge Victoria Day as a reminder of the permanent promises of treaty. The words to Cree songs are often a little telegraphic – a kind of shorthand. That makes it even more important when Celeste connects the dots with a few extra comments […]

View Details

kâsînamâkî, ta-tawinamâsoyan kimîskanâmis kinîkânimihk. ᑳᓰᓇᒫᑮ, ᑕ ᑕᐏᓇᒫᓱᔭᐣ ᑭᒦᐢᑲᓈᒥᐢ ᑭᓃᑳᓂᒥᕽ᙮ Forgive to open your path for yourself to your future.

View Details

How exciting to discover yet another new book in Cree this weekend: a new volume of star and constellation stories by traditional astronomer Wilfred Buck. The book is subtitled, “Tellings that Fill the Night Sky,” and is beautifully illustrated by Mistawasis Buck, Wilfred’s youngest son. As Wilfred writes: The stars of the Big Dipper are […]

View Details

Thanks to Solomon Ratt for his original image, and collection of names of planets (below), that includes additional heavenly bodies. Here’s a bit of planet imagery to go along with them, in a stanza from Roberta Hill Whiteman’s poem, “The Powwow Crowd,” in Cicadas: New & Selected Poems: Planets also powwow. Earth and Moon, one […]

View Details

Director Danis Goulet’s movie Night Raiders made a big impression at this year’s Toronto International Film Festival. You can find the TIFF overview here. Some of us are even more impressed that it was overdubbed in Cree. The Cree version is currently available for streaming on Crave TV at the following links (they will offer […]

View Details

A snip of a translation of a poem by Edgar A. Guest: When things go wrong, as they sometimes will When the road you’re trudging seems all uphill ….. Rest if you must, don’t give up. ispî kimâyipayihikon tâpiskôc âskaw kâ-ispayik; ispî kimêskanâm ita kâ-pimohtêyan tâpiskôc kapê ê-âmaciwêmok; aywêpi pitamâ, kâya pakicî. ᐃᐢᐲ ᑭᒫᔨᐸᔨᐦᐃᑯᐣ ᑖᐱᐢᑰᐨ […]

View Details

Sincere congratulations to Deanna Reder on the release of this beautiful new book from Wilfrid Laurier Press. kimamihcihinân – You make us proud. It was an honour to see the work in progress, and to offer support for its use of nêhiyawêwin. Of all the things I love about this book (and there are many), […]

View Details

As Solomon Ratt and friends from the University of Regina Press launch his new advanced Cree textbook today at First Nations University, there is sure to be lots of bannock – and spam – to go around! We send our congratulations to everyone involved in this new publication, including the Press, and Cree-speaking colleagues, and […]

View Details

The prairie crocus is a beloved sign of spring across the prairies. The Cree name, mostos otisiy, ᒧᐢᑐᐢ ᐅᑎᓯᐩ, literally means “buffalo’s belly button.” There must have been a sacred story once that told us why. In Manitoba, where the crocus is the provincial flower, the village of Arden – in typical môniyaw fashion – […]

View Details

Solomon Ratt’s intermediate level Cree language textbook has finally arrived, and it looks amazing! Here’s the description from the publisher, University of Regina Press: An important language resource that helps intermediate nêhiyawêwin learners begin to understand more advanced grammar of the language. Building on mâci-nêhiyawêwin / Beginning Cree, Solomon Ratt’s first influential Cree language resource, âhkami-nêhiyawêtân […]

View Details

Thanks to University nuhelot’įne thaiyots’į nistameyimâkanak Blue Quills and its Cree Language Program Language Resource Developer, Tina Wellman for another collection of great-looking classroom materials in Cree, this time focused on wâhkôhtowin: “kinship.” Orders: With the UNBQ web store still under development, you’ll need to call or email Tina, or UNBQ reception to place orders: […]

View Details

Thanks to Marlene Naytowhow for sharing some wonderful news in a really beautiful way. She created this piece for her “Expository Writing in Cree” class at First Nations University (Cree 305). The story of local midwifery is culturally inspiring, but for those of us focused on language and communications, her translation and production work gives […]

View Details

Sadly, the Cree Language Retention Committee has been out of operation since at least 2003, but here is a 15-second tv spot from its height – probably about 2000, judging by the age of some of the kids. It features the late Dr Freda Ahenakew, and some of her very favourite children and grandchildren. (Pro […]

View Details

okâwîmâw askiy, kitatamiskâtin; pikwac-âyihk nikî-nihtâwikin, ôtînâhk nikî-pî-ohpikin, waskitaskamikohk nipâh-pimohtân. kikitimâkîthimin tahto-kîsikâw. okâwîmâw askiy, kinanâskomitin. ᐅᑳᐑᒫᐤ ᐊᐢᑭᐩ, ᑭᑕᑕᒥᐢᑳᑎᐣ; ᐱᑿᒑᔨᕽ ᓂᑮ ᓂᐦᑖᐏᑭᐣ, ᐆᑏᓈᕽ ᓂᑮ ᐲ ᐅᐦᐱᑭᐣ, ᐘᐢᑭᑕᐢᑲᒥᑯᕽ ᓂᐹᐦ ᐱᒧᐦᑖᐣ᙮ ᑭᑭᑎᒫᑮᖨᒥᐣ ᑕᐦᑐ ᑮᓯᑳᐤ᙮ ᐅᑳᐑᒫᐤ ᐊᐢᑭᐩ, ᑭᓇᓈᐢᑯᒥᑎᐣ᙮ Mother Earth, greetings; I was born in nature, grew up in the city, I walk on the surface of the earth. You take pity on me every […]

View Details

As a faithful reader of Ursula K LeGuin, and a faithful reteller of important truths, two thoughts from LeGuin led to the reflection in Cree that Solomon Ratt shares with us here: LeGuin: “You owe us the story”; “The untold story mothers the lie.” Solomon Ratt: “âcimostawin: kipihtowîwin ka-nîhtâwikihtâw kithâskiwina.” ᐋᒋᒧᐢᑕᐏᐣ: ᑭᐱᐦᑐᐑᐏᐣ ᑲ ᓃᐦᑖᐏᑭᐦᑖᐤ ᑭᖭᐢᑭᐏᓇ᙮ Tell […]

View Details

They say a good spy’s skills include strong critical thinking and communication skills, logical thinking skills, and a love of codebreaking puzzles. These all sound great Cree language-learning skills to me! Thanks to Cynthia Cook for providing us with audio for this one ᐃᐢᐲ ᑳ ᑮ ᐊᐚᓯᓰᐏᔮᐣ ᓂᑮ ᒥᐢᑮᐣ ᒐᐦᑭᐲᐦᐃᑲᓂᓴ ᑭᐦᒋᒪᓯᓇᐦᐃᑲᓂᕽ᙮ ᐃᔭᑯᓂ ᓂᑮ ᐋᐸᒋᐦᑖᓈᐣ ᑕ ᑳᐦ ᑮᒧᒋ ᒪᓯᓇᐦᐊᒫᑐᔮᕽ ᑖᐱᐢᑯᐨ spies! ᒫᑲ ᐋᑲᖭᓰᒧᐏᐣ […]

View Details

To learn more, contact Blue Quills directly by email, or by phone: Wayne Jackson, Program Lead waynejbluequills.ca (780) 645-4455 (ext. 136) Destiny Prefontaine, Program Assistant destinypbluequills.ca (780) 645-4455 (ext. 128)

View Details

Chief Billy Joe Laboucan is a fellow language warrior from way back. Solomon Ratt calls him nisîmis “my younger sibling” – probably remembering their days together as students of Languages, Literatures and Linguistics at Saskatchewan Indian Federated College (now FNU). We’re grateful to Billy Joe for allowing Sol to translate and record this beautiful story […]

View Details

tâpwîwakîthimiso kiyâm îkâ kotak awiyak î-tâpwîwakîthimisk. ᑖᐿᐘᑮᖨᒥᓱ ᑭᔮᒼ ᐄᑳ ᑯᑕᐠ ᐊᐏᔭᐠ ᐄ ᑖᐿᐘᑮᖨᒥᐢᐠ᙮ Believe in yourself, no matter what others believe.

View Details

Wayne Jackson brings a Cree kohkom’s work ethic to Clapton’s classic tune, and it’s hilarious. Even Weird Al Yankovic would be impressed. I just wish I could understand all of the comments through the break. Thanks, Wayne, as always, for doing what you do (and for letting us all share) – and bonus points for […]

View Details

This is a really nice piece to share about the Indigenous Languages Certificate at University of Saskatchewan, led by our friend and language warrior wâsakâyâsiw (Kevin) Lewis, who is also founder of kâniyâsihk Culture Camps at Ministikwan Lak. Kevin’s work is a joy to watch from afar, but he also clearly enjoys it: “It’s been […]

View Details

Winnipeg Cree language educator Colleen Omand has asked me to help her share some well-placed gratitude for Elder and language keeper Ellen Cook. They celebrated Ellen’s birthday together last night at a Winnipeg Jets Game, where a class of Cree language students from Isaac Brock sang “Oh Kanata” in the translation that Ellen prepared and […]

View Details

Congratulations to Elder Leona Makokis and the Social Work team from the University of Calgary for challenging the status quo of academic funding. Their funding application, written entirely in Cree, was recently turned down by SSHRC, because SSRC was unable to evaluate it. The Social Sciences and Humanities Research Council (SSHRC) is the federal research […]

View Details

Peter Turner’s Twitter thread dated 1 April 2021 addresses a shameful piece of Canadian history that too few of us know. It’s tied to the starvation policies of Sir John A MacDonald, and it provoked a deadly response from Wandering Spirit (kâ‑papâmahcâhkwêw) and other members of Big Bear’s band that we might view as heroic […]

View Details

Congratulations to Shannon Avison and all of her co-conspirators who chose today to launch their new website www.pikiskwewin.ca/, which features podcasts by fluent speakers in their Indigenous languages (including Woodlands Cree). The opportunity to listen to real speakers uninterrupted is a tool with fabulous potential for language revitalization, and the website’s a beauty. Cree speakers […]

View Details

Sol’s little sister Bella always wanted to carry his shopping bag for him after meeting the plane that brought him and his siblings home from residential school each spring. It must have been lonely for her to be without her siblings through the entire school year. ispî kâ-kî-kîwîyân ayamihâwikiskinwahamâkîwinihk ohci nikî-tahkonîn masinahikanîkinowacis ita i-kî-asowatâyân nitayânisa […]

View Details

Solsquatch reminds us of Dr Seuss – or maybe the Scarlet Pimpernel – as he promises that he’ll be speaking Cree, no matter where we find him. In fact, that set of little words (the last in each line) that identify relative location are called “demonstrative pronouns,” and Sol explains them as follows: The first […]

View Details

NCI’s David McLeod is well known among Winnipeg Indigeni for interviewing all the best guest celebrities, so I’m especially pleased he’s given permission to share these notes from his meeting with Fawn Wood, (allowing us to add our collective congratulations on her JUNO nomination). Here’s what Dave had to say:  Alberta based (Treaty 6 Territory), […]

View Details

Here are two more public announcements related to drug safety prepared by Véronique Mireault for Aids Programs South Saskatchewan (with editorial help from Solomon Ratt). Both address drug testing issues that it is rather remarkable to find in Cree. Beyond their obvious purpose in the community, they also help normalize terminology into day-to-day use, and […]

View Details

sîkwan! ati-tihkisow kôna, misiwî ita wâwâwipîyâw. kônâpoy pimiciwan, pimâpotîwa miscikosa: nicôcisis pâwiscikosihk wâhthaw mâhtâw-askîhk î-isi-pimâpotîk. ᓰᑿᐣ! ᐊᑎ ᑎᐦᑭᓱᐤ ᑰᓇ, ᒥᓯᐑ ᐃᑕ ᐚᐚᐏᐲᔮᐤ᙮ ᑰᓈᐳᐩ ᐱᒥᒋᐘᐣ, ᐱᒫᐳᑏᐘ ᒥᐢᒋᑯᓴ: ᓂᒎᒋᓯᐢ ᐹᐏᐢᒋᑯᓯᕽ ᐚᐦᖬᐤ ᒫᐦᑖᐘᐢᑮᕽ ᐄ ᐃᓯ ᐱᒫᐳᑏᐠ᙮ Spring! Snow begins to melt, puddles everywhere. Snow water flows, little sticks ride the current: My little canoe riding the small rapids To far […]

View Details

Sol says, “No, this is not a traditional tale, I made it up, except for the good fortune part. (In fact, he made it up based on a fascinating “Science Page” image, shown below. The photo above is one of Sol’s own.)

View Details

nêhiyawêwin

View Details

tâpika âcathôhkîwina ta-kî-pî-kîwîmakahki kâwi mihtotihk pîtohtîw wîsahkîcâhk, wîsahkîcâhk kâwi mihtotihk pîtohtî. nitayamihcikîwin kakîpiskam nikiskinwahamâkosiwin; nipîkiskwîwin, ninîhithawâtisiwin, nayîhtâwihikow âkathâsîmowin. kâwi mihtotihk pîtohtîw wîsahkîcâhk, wîsahkîcâhk kâwi mihtotihk pîtohtî kâ-matwî-camohkahahk nipiy amisk osoy ohci. ᑖᐱᑲ ᐋᒐᖫᐦᑮᐏᓇ ᑕ ᑮ ᐲ ᑮᐑᒪᑲᐦᑭ ᑳᐏ ᒥᐦᑐᑎᕽ ᐲᑐᐦᑏᐤ ᐑᓴᐦᑮᒑᕽ, ᐑᓴᐦᑮᒑᕽ ᑳᐏ ᒥᐦᑐᑎᕽ ᐲᑐᐦᑏ᙮ ᓂᑕᔭᒥᐦᒋᑮᐏᐣ ᑲᑮᐱᐢᑲᒼ ᓂᑭᐢᑭᓌᐦᐊᒫᑯᓯᐏᐣ; ᓂᐲᑭᐢᑹᐏᐣ, ᓂᓃᐦᐃᖬᐚᑎᓯᐏᐣ, ᓇᔩᐦᑖᐏᐦᐃᑯᐤ ᐋᑲᖭᓰᒧᐏᐣ᙮ ᑳᐏ ᒥᐦᑐᑎᕽ ᐲᑐᐦᑏᐤ ᐑᓴᐦᑮᒑᕽ, ᐑᓴᐦᑮᒑᕽ ᑳᐏ […]