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!

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

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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.

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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.

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| 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. |

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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.

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.

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.”
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).
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.”
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).”
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)

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”

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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.

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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!

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| 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!" |

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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.

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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! |

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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.

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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) |

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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.

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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.

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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!

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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.

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A fourth story, 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!

| wîsahkêcâhk êkwa maskwa | Wisahkecahk and the Bear | | --- | --- | | 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 52-54 | | pêyakwâw, ê-kîsikâk, wîsahkêcâhk kî-wiyasiwêw ta-osîhtamâsot oski-acosisa. kî-môsahkinam misâskatôminâhcikosa êkwa takwahiminânâhcikosa, êkwa kî-ati-mâh-môhkotam êkwa kî-mâh-manisam miscikosa kita-acosisihkêt. | One day Wisahkecahk decided he must make some new arrows for himself. He gathered a fine bundle of saskatoon and chokecherry sticks and started to cut and trim them for the arrows. | | wîsahkêcâhk kî-osîhêw otahcâpiya êkwa ocacosisa kapê-kîsik. ispîhk kâ-kî-kîsihât, kî-nitawi-nôcihcikêw ayisk ê-kî-nôhtêhkatêt. mwêstas, kinwêsîs ê-kî-pimohtêt, kî-wâpamêw maskwa, ê-kî-môminêyit, mînasa êtikwê ê-kî-wîhkasiniyiki kâ-kî-môminêt awa maskwa. | Wisahkecahk worked on his bow and arrows for most of the day and when he had finished them, he set out hunting for he was very hungry. After he had walked for some time he saw Maskwa, the bear, eating some delicious berries. | | kî-kostêw mâna maswka wîsahkêcâhk mâka anohc kî-nâpêhkâsow êkwa ayisk ê-kî-osîhtamâsot ê-miyosiyit ahcâpiya mîna acosisa. wîsahkêcâhk mâci-nanwêyacihêw ôhi maskwa; wîhtamawêw ê-mâyâtisiyit ayisk ê-wâpikiskicêt. maskwa kî-kisêmikow wîsahkêcâhkwa ayisk ê-kî-macêyihtâkosiyit êkwa kî-ati-môskîstawêw. | Usually, Wisahkecahk was afraid of Maskwa but today he felt very brave because he had made such fine arrows for his bow. Wisahkecahk started to tease Maskwa, the bear; he told Maskwa he looked very ugly with a white behind. Maskwa, the bear, became angry at Wisahkecahk for his cruel insults and he began to run towards him. | | wîsahkêcâhk mâna kî-tapasîstawêw maskwa mâka namôya êkwa. kî-otinêw otahcâpiya êkwa ocacosisa ê-pimwât maskwa mâka nâtwâpayiyiwa ocacosisa. | Wisahkecahk usually ran from Maskwa, but not this time. He took his bow and arrows and sent them flying towards Maskwa. But his arrow broke in half. | | kîhtwâm kocihtâw; mâka acosisak kâkikê nâh-nâtwâpayiwak. maskwa kisiwâk ayâw ita wîsahkêcâhkwa kâ-ayâyit, sipwêhpahtâw wîsahkêcâhk. wâh-wâskâpahtâwak mistikohk êkwa wîsahkêcâhk mêtoni ê-ati-nêstwatâhtahk. ayiwâk kâ-wâskâpahtâcik ayiwâk ê-ati-môskatâwahkiskahkik askiy ita kâ-pimipahtâcik. | He tried again; but the arrows kept breaking. Maskwa was close upon Wisahkecahk, so he took off running. Round and round a tree they ran, with Wisahkecahk getting out of breath. The more they ran around, the more they tramped a groove deeper and deeper in the ground. | | wîsahkêcâhk tahkiskâtam kîkway êkwa kêkâc piswahcahikêw. wîsahkêcâhk pisiskâpamêw maskwa tahtwâw kâ-miyâskamiyit anima kîkway kâ-môskatâwahkiskahkik aswêyihtam, kisâstaw ê-kostahk êkota kîkway. wîsahkêcâhk wiyasiwêw kita-môsahkinahk anima kîkway mahti êsa kita-kî-sêkihikoyit êyikohk kita-pôni-nawaswâtikot. kî-môsahkinam êkwa nisitawinawêw paskwâwi-mostos êskana. sasci-kwîskêw êskana ê-miciminât ocihcîhk, ê-têpwâtât maskwa, (ê-nîmot tâpiskôc paskwâwi-mostos.) | Then Wisahkecahk kicked something and almost tripped. Wisahkecahk began to notice that every time Maskwa passed this thing he went around it and seemed to have some fear of this object. Wisahkecahk decided to pick up the object and see if Maskwa would be frightened by it and stop chasing him. He picked it up and found it was a buffalo horn. Suddenly, he turned around with the horn in his hand and yelled at Maskwa (making a sound like a buffalo). | | maskwa kî-kostêw anihi êsakana êkwa kî-nakîw. êkwa wîsahkêcâhk kî-nawaswâtêw maskwa isko ê-kî-nêstosiyit êkwa kî-pahkisiniyiwa mohcihk. wîsahkêcâhk atotêw êskana kita-kisâtât maskwa kâkikê. piyisk kî-kîsi-pipon êkwa kîhtwâm kî-nîpin; wîsahkêcâhk kâwi kî-itohtêw itê kâ-kî-nakatât maskwa êkwa êskana. kiyâpic êkato pimisin maskwa, ê-kî-nipit. namôya êkota ê-kî-ohci-ahtôhtêt, ê-kî-ati-nipahâhkatosot. | Maskwa was afraid of the horn and stopped dead in his tracks. Then Wisahkecahk chased the bear until it was very tired and fell to the earth. Wisahkecahk told the horn to stay by Maskwa forever. Then winter had·gone and summer had returned again; Wisahkecahk walked back to this place. There lay Maskwa, the bear, dead. He had not moved from that spot and had starved to death. |

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

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

| Mostos, the Buffalo and Sihkos, the Weasel | mostos êkwa sihkos | | --- | --- | | Translated by Solomon Ratt (2024) | Stan Cuthand, Ed., nêhiyâw atayohkêwina (Cree Legends): Stories of Wîsahkêcâhk. Saskatoon: Saskatchewan Indian Cultural Centre (1973, rev. 1977, 1988). | | kî-kisitêw pêyak kîsikâw, ê-kî-nîpihk, wîsahkêcâhk mâka mîna kî-nôhtêhkatêw êkwa ê-kî-kakwê-miskahk kîkway kita-mîcit. êkospîhk ôma kâ-ispîhtâskîwik cîstahikan maskosiya kâ-mâwaci-cîpwâki êkwa paskwâwi-mostoswak kâ-kî-tâhcipocik. | It was a very hot summer day, and Wisahkecahk was hungry, as usual, and was trying to find something to eat. It was the time of year when the spear grass was very sharp and the buffalo were very fat. | | wîshakêcâhk kî-ay-apiw, ê-kî-nikamostamâsot, ispîhk kâ-kî-wâpamât ê-kî-misikitiyit paskwâwi-mostoswa ê-kî-mîcisoyit sisonê ihkatawâhk. kî-mâmitonêyihtam tânisi ta-kî-isi-nipahât paskwâwi-mostoswa. | As Wisahkecahk sat singing songs to himself, he saw a big fat Mostos (buffalo) grazing on the bank of a marsh. He was planning a way to kill the buffalo. | | ispîhk êkota kâ-ay-apit, kêtahtawê sihkosa kâ-pêci-ohpîyit, ê-miywêyihtamiyit. Wîsahkêcâhk kakwêcimêw sihkosa kîspin ê-kiskêyihtamiyit tânisi kita-kî-isi-nipahât paskwâwi-mostoswa. | As he sat, Sihkos, the Weasel came hopping merrily along. Wisahkecahk asked Sihkos if he had any idea on a way to kill Mostos. | | “namôya, namôya! namôya nikiskêyihtên êkwa namôya ôta niwî-kisâcîn kita-wawiyasihiyan.” | “No, no, I don’t, and I’m not staying to have you play any tricks on me.” | | wîsahkêcâhk kî-asotamawêw nama wîhkâc kita-wawiyasihêw sihkosa ayisk êwakoni nawac pêyak ê-miyo-otôtêmit kahkiyaw pisikiwa ohci. wîsahkêcâhk kîkway kî-wiyasiwêw. kî-môsahkinamwak maskosiya êkwa kî-wêwêkahpitamwk êkwa êkota sihkos kî-kâsôw, ê-wêwêkahpisot sihkos êkota. | Wisahkecahk promised he would never play tricks on the Weasel, for he was one of Wisahkecahk’s best friends among the animals. Wisahkecahk had a plan. They gathered a nice juicy clump of grass and Sihkos hid in it. | | ispîhk paskwâwi-mostos kâ-kî-mâci-mâkwahtahk maskosiya sihkos kwâskohtiw pîhcâyihk okohtaskwâyihk otêhk ê-kî-ispahtât êkwa kî-paski-tahkwahtam otêhâpiya. sêmâk paskwâwi-mostos kî-nipiw êkwa sihkos kî-wayiwîpahtâw, êkota kî-pimiskanawêw okohtaskwâyihk ita kâ-kî-pimipahtât. | When the buffalo started chewing the grass the Weasel jumped down his throat to his heart and bit it off. The buffalo died immediately and Sihkos darted out, leaving his paw marks all along the animal’s throat. | | ayisk sihkos ê-kî-namêhtât okohtaskwâyihk paskwâwi-mostoswa êkota kapê ta-ayâwa onamêhtâwina êkospîhk ohci; tahtwâw kâ-nipahihcik pisiskiwak kâ-takwâkiniyik êkota ka-nôkwana onamêhtâwina, ka-nîkâni-kiskiwêhikêhk tânisi kâ-wî-isiwêpahk pipohki, kita-âyiman cî pipon ahpô kita-miyo-pipon? iyiniw kâkikê kita-nanâskomêw sihkosa. êkosi wîsahkêcâhk ê-kî-isi-miyât mêkiwin sihkosa. sihkos kî-cîhkêyihtam ispîhk kâ-kî-nakatât wîsahkêcâhkwa. | Because Sihkos left his tiny paw marks along the throat of Mostos, they will be along the throats of all animals from now on; every time men kill the animals in the fall, they will be able to foretell by the paw marks whether the winter will be a cold or a mild one. Man will be forever grateful to Sihkos, the Weasel. This is the gift Wisekecahk gave to his little brother, Sihkos. Sihkos was very happy as he left Wisahkecahk. |

(Solomon Ratt emulated an original illustration in the Cuthand book for this illustration. Arden Ogg coloured it in Photoshop – with apologies to the Indigenous Group of Seven. Each and every one of them!)

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

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A second story, published 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!

| Why Ahasiw the Crow is Black | êwako ohci awa âhâsiw kâ-kaskitêsit. | | --- | --- | | Translated into Cree by Solomon Ratt (2024)< | span style="color:#050505;">Stan Cuthand, ed., nêhiyâw atayohkêwina (Cree Legends): Stories of Wîsahkêcâhk. Saskatoon: Saskatchewan Indian Cultural Centre (1973, rev. 1977, 1988). | | pêyak kîsikâw, ê-kî-kisâstêk, ispîhk ê-kî-pôni-nôcihcikêt wîsahkêcâhk, kî-natonam matâwisihk ita ta-kotawêt. pâcimâsês kî-miskam ita ê-tawâyik, ê-wâsakâmi-ayâcik mihcêt mistikwak; kî-kotawêw êkwa kî-akotâw wiyâs sakapwâkanihk ta-sakapwêt. kotawân nahiyikohk kî-kwahkotêw êkâ ta-pihkahtêk wiyâs. | One very hot day, after hunting, Wisahkecahk searched for a clearing to build a fire. After some time he found an opening surrounded by plenty of trees; he built his fire and suspended the meat he had caught on a rack to roast. The fire was just right for roasting the meat without burning it. | | wîsahkêcâhk kî-nahapiw êkwa kî-mâmitonêyihtam kâ-wî-isi-wîhkasiniyik omîciwin kâ-wî-mîcit. | Wisahkecahk sat down and thought about his delicious meal he would eat. | | kêtahtawê kî-pê-nîhci-pimihâw âhâsiw, ê-kî-kisîwê-têpwêt. êkospîhk ôma âhâsiw kî-wâpiskisiyiwa omîkwana, mêtoni ê-kî-wâsêsoyit âhkwâstênâhk. wîsahkêcâhk atotêw âhâsiwa kita-kanawêskotêwêyit êkâ kita-âstawêyiki kaskaskisiwa kita-kîsisahk wiyâs, ayisk wîsahkêcâhk ê-wî-âwasêwêt aciyaw. kî-tâpwêyihtam âhâsiw êkwa kî-asotamawêw kita-wawêstahahk kaskaskisiwa otahtahkwana ohci kapê kita-kwahkotêyik iskotêw. | Suddenly Ahasiw the crow came flying down, cawing lustily. At that time Ahasiw wore lovely white feathers which shone in the sunlight. Wisahkecahk asked Ahasiw, the crow, if he could watch the fire and keep the embers glowing to cook the meat, for Wisahkecahk had to make a trip around the bend. Ahasiw agreed and promised he would fan the coals with his wings to keep the fire burning. | | wîshkêcâhk kî-sipwêhtêw êkwa âhâsiw kî-akosîw watihkwanihk ê-kî-kitâpahtahk kaskaskisiwa ê-kî-wâh-wâsêpayiyik êkwa ê-kî-pâh-pîtosinâstêyiki. piyiks kâ-kî-kawihkwasit. kêtahtawê yôtinipayin, kî-koskowihik yôtin âhâsiw. kî-wâpahtam iskotêw ê-kî-âstawêyik êsa, pihko êkwa kaskaskisîhkân piko êkota ê-astêyik. âhâsiw kî-nihci-pimihâw pihkohk isi ê-kî-kakwê-kwâhkotêhikêt kâ-miyonâkosiyit omîkwana ohci kita-wawêstahahk iskotêw piyisk kî-ati-kaskitêsiyiwa omîkwana ê-akwanahikot pihko êkwa kaskaskisiwa mâka namôya kî-kaskihtâw kita-kwahkotênikêt, âstawêw iskotêw! | Wisahkecahk left and the crow perched himself on a branch and watched the coals flicker and change colour until he fell asleep. After a while, a gust of wind awoke Ahasiw and he found that the fire had burned down to ashes and charcoal. Ahasiw flew down to the ashes and quickly started fanning with his beautiful white feathers until they were covered with black dust and charcoal, but his efforts were all in vain for the fire was completely out. | | ispîhk wîsahkêcâhk kâ-kî-takohtêt kî-kisiwâsiw ayisk ê-kî-nôhtêhkatêt êkwa namôya wiyâs kî-kîsitêyiw. aciyaw kî-koskwâpisin ayisk êkâ ê-kî-nisitawinawât âhâsiwa. kahkiyaw omîkwan kâ-kî-miyonâkosiyit, kâ-kî-wâsêsoyit, kaskitêsiyiwa êkwa, tâpiskôc anihi kaskaskisiwa iskotêhk êkâ kâ-kî-nâkatohkêt. | When Wisahkecahk returned he was angry, for he was hungry and the meat wasn’t cooked, but he just stared for a minute for he did not recognize the crow. All of Ahasiw’s lovely white feathers were now as black as the embers in the fire which he had neglected. | | êkospîhk ohci âhâsiw namôya kî-miywêyimikow kotaka piyêsîsa êkwa kî-kaskitêsiyiwa omîkwana kâkikê. ayisk êkâ ê-kî-kaskihtât kîkway kita-itôtahk kâ-atotiht. êkospîhk ohci kahkiyaw âhâsiwak kî-kaskitê-mîkwaniwak. êkwa kî-nakatêw wîsahkêcâhk âhâsiwa, êkwa kitimâki-âhâsiw kî-sipwêhâw, ê-kî-kitot, kâw-kâw-kâw. | From that time on Ahasiw, the Crow, would not be liked by the other birds, and his colour would be black forever. Because the crow cannot be trusted with even a small task, all of the crows from that time on would also have black feathers. And Wisahkecahk left Ahasiw, and poor Ahasiw the crow flew away, cawing and cawing and cawing. |

The cover image for this story uses a photo by Solomon Ratt, but in the process of hunting for a suitable image, we were delighted to discover the smoke- and fire-based artwork of Steven Spazuk. It seems like a natural connection to the crow and its sooty wings (and his crows are amazing!) s0, so we’re delighted to share this link. Maybe if Spazuk sees this post, he’ll appreciate the Cree legend in return!

For more Cree Legends, and previous posts for Indigenous storytelling month, click here!

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This story, published in English by Stan Cuthand in 1973, was previously told in Cree by Solomon Ratt for storytelling month in 2021. Following strictly in the oral tradition, it would be told and retold from memory, adjusted for the audience and circumstances. Since this isn’t a story Sol has had a lifetime hearing, this 2023 telling works from his 2021 translation into Cree, providing a little polish to the translation and spelling as he goes. Maybe – given enough repetitions – Sol will eventually give us a complete retelling from memory. This is how cultural reclamation and linguistic revitalization work hand in hand!

| Origin of the Moon | itê kâ-ohcît tipiskâwi-pîsim | | --- | --- | | Translated into Cree by Solomon Ratt (2021), revised 2023 | Stan Cuthand, ed., nêhiyâw atayohkêwina (Cree Legends): Stories of Wîsahkêcâhk. Regina: Saskatchewan Indian Cultural Centre (1973, rev. 1977, 1988). | | kayâs, mêtoni kayâs, namôya kî-ihtakow tipiskâwi-pîsim. kîsikâwi-pîsim piko kâ-kî-ihtakot. kisê-manitow kî-ayâwêw itisahwâkana ta-wîcihikot otatoskêwinihk. pêyak awa itisahwâkan “kâ-nâkatawêyimât kîsikâwi-pîsimwa” kî-itâw. | A long time ago, there was no moon. There was only the sun. The Creator had messengers who helped him in his work. One of these was the Caretaker of the Sun. | | nîso kî-otawâsimisiw, nâpêsisa êkwa iskwêsisa. kî-nistokêwak kîsikohk. kî-cîhkêyihtamwak. | He had two children, a boy and a girl. All three lived in the Sky World. They were very happy. | | otânisimâw kî-kanawêyihtam kapêsiwin. kapê kî-kanâcihtâw. ispîhk kâ-kî-pahpawahahk opîwayakohpiwâwa, pîwayak kî-nîhci-pahkisinwak, ê-kî-misponiyik. okosisimâw kî-nôcihcikêw êkwa kî-nôci-kinosêwêw. ita kâ-kî-akotât otayapiya ta-pâsoyit êkota ohci nipiy kî-pahkihtiniyiw, ê-kî-kimiwaniyik. | The daughter looked after the camp. She kept it clean and tidy. When she shook the feather bedding, the feathers would fall to the earth as snow. The son hunted and fished. Where he hung his nets to dry, droplets fell to the earth as rain. | | ohtâwîmâw ohpimê kî-ay-ayâw. kapê-kîsik kî-pônam kihci-iskotêw kîsikâwi-pîsimohk. | The father would be away. All day he kept the great fire burning on the Sun. | | mêtoni kî-kisêyinîwiw, wîpac ta-nakatêw otawâsimisa, nama wîhkâc kîhtwâm ka-takosihk. kî-itêw; “ispîhk nipiyâni kiyawâw piko ta-âhkami-pônamêk iskotêw awêkâ cî ayisiyiniwak êkwa pisiskiwak askîhk ta-nipiwak. | He was very old. Soon he would leave his children, never to return. He said to them; “When I die, you must keep the fire burning, or else the people and animals on earth will die.” | | pêyakwâw ê-kîsikâk kî-ati-mêstaskitêw iskotêw kîsikâwi-pîsimohk, ohtâwîmâw kî-pê-kîwêw, ê-kî-nêstosit. kî-itwêw, “awâsisak, nitawâsimisak. êkwâni ta-sipwêhtêyân. nama wîhkâc kîhtwâm nika-pê-itohtân.” awâsisak kî-mâtowak, ê-kî-mawîhkâtâcik. kî-kiskêyihtamwak ê-wî-nipiyit. | One day when the fire was low on the sun, the father came home tired. He said, “Children, my children, my children. I have to go. I will never return.” The children cried and mourned. They knew he would die. | | kâ-kîkisêpâyâk êkwa ôma ta-pônamihk kîsikâwi-pîsim otiskotêm. awâsisak kî-ati-kîhkâhtowak awîna ta-kî-itôtahk. “kiya pôna, kiya nawac kikisiyayawisin.” “namôya, kiya nîkân.” “namôya, namôya niya, kiya nawac kikisiyayawisin, kiya kotawêw.” êkosi ê-kî-isi-kîhkâhmitocik. | In the morning it was time to start the sun's fire. The children began to quarrel over who would do the task. “You start the fire, you are older.” “No, you start first.” “No, I will not, you are older, you start the fire.” They yelled thus to each other. | | ayisiyiniwak askîhk kî-ati-mikoskâtêyihtamwak, ê-kî-itwêcik, “tânêhki awa kîsikâwi-pîsim kâ-mwêstasisihk?” “âsay awa ta-kî-sâkâsot!” · | The earth-people began to worry, saying, “Why is the sun so late?” “It should be up by now!” | | wîshakêcâhk kî-itohtêw kîsikâwi-pîsimohk ê-kî-nitawâpênawât tânisi ê-kî-ispayiyik. ispîhk kâ-kî-takosihk âhci piko ôki wîtisânimâwak kî-kîhkâhtowak. wîsahkêcâhk kî-kisiwâsiw. “ayisiyiniwak êkwa pisiskiwak ka-nisiwanâtisiwak,” kî-itêw. | Wisahkecahk went to the Sun to see what was the matter. When he arrived, the brother and sister were still quarrelling. Wisahkecahk was angry. “The People and animals will perish,” he said to them. | | kiya ôma piko! kiya ôma kapê ka-pônaman ôma iskotêw!” kî-itêw nâpêsisa. “kiwîhowin ôta ohci kika-itikawin ‘pîsim.’ êkwa iskwêsisa kî-itêw, “kîsta mîna kika-sôhki-atoskân pêyakwan kistês. kika-kanawêskotêwân pêtos ita. tipiskâki kika-atoskân. kika-itikawin ôta ohci ‘tipiskâwi-pîsim.’ | “It is up to you! You keep the fire burning,” he told the boy. “Your name from now on will be pîsim.” To the sister, he said, “You too will work as hard as your brother. You will keep the fire in another place. You will work at night. You will be tipiskawipîsim, the Moon.” | | “namôya kikî-ohci-miyo-wîcêwitonâwâw. êwako ohci pêyakwâw piko pêyak askîwin kika-wâpamitonâwâw. kâkikê ôta ohci kika-wâpamitonâwâw akâmi-kîsikohk ohci. | “You did not get along. As a punishment, you will see each other once a year. For all time, you will see each other from across the sky.” | | êkosi kî-ispayin. ahpô mîna anohc êkosi isi-ayâw. | And so it happened. Even now it is so. |

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

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nôtokwêsiw wîcihisow / ᓅᑐᑵᓯᐤ ᐑᒋᐦᐃᓱᐤ / An Old Lady Helps Herself

Adapted by Solomon Ratt, 2024 from from The Little Red Hen by Mary Mapes Dodge, 1874.
For my Grade Two teacher, Mrs. Warren, who made me laugh when she read The Little Red Hen.

The moral of this story: Never underestimate the power of an old lady who loves moose!

nôtokwêsiw wîcihisow

pêyakwâw êsa pêyak nôtokwêsiw kî-nôhtê-mâcîw. kî-masinaham mihkwâkan-masinahikanihk ôma; awîna kâ-wî-wîcihit kita-mâcîwak?

namôya nânitaw awiyak kî-itwêw. êkosi kî-otinam opâskisikan êkwa môswasiniya ê-wî-nitawi-mâcît. kî-nipahêw môswa!

kî-masinaham mihkwâkan-masinahikanihk ôma; awîna kâ-wî-wîcihit kita-nikwatisowak?

namôya nânitaw awiyak kî-itwêw. êkosi kî-pêyako-nikwatisow.

ispîhk kâ-kî-takosihk wîkihk kî-nôhtê-pânisâwêw. kî-masinaham mihkwâkan-masinahikanihk ôma; awîna kâ-wî-wîcihit kita-pânisâwêwak?

namôya nânitaw awiyak kî-itwêw. êkosi kî-pêyako-pânisâwêw.

kî-nôhtê-akwânihkêw kita-kaskâpiskahk opânisâwana. kî-masinaham mihkwâkan-masinahikanihk ôma; awîna kâ-wî-wîcihit kita-akwâwânihkêwak?

namôya nânitaw awiyak kî-itwêw. êkosi kî-pêyako-akwâwânihkêw. kî-akotâw opânisâwâna akwânihk ê-kaskâpisahk.

kî-ati-maskatêpwêw, ê-kî-wî-mîcit môsowiyâs. kî-masinaham mihkwâkan-masinahikanihk ôma; awîna kâ-wî-wîcihit kita-mîciwak môsowiyâs?

“niya! niya” mihcêt awiyakak kî-itwêwak. “awas! nânapâwis kâ-wî-wîcihiyêk!” kî-itwêw nôtokwêsiw.

êkosi kî-pêyako-mîciw môsowiyâs.

ᓅᑐᑵᓯᐤ ᐑᒋᐦᐃᓱᐤ

ᐯᔭᒁᐤ ᐁᓴ ᐯᔭᐠ ᓅᑐᑵᓯᐤ ᑮ ᓅᐦᑌ ᒫᒌᐤ᙮ ᑮ ᒪᓯᓇᐦᐊᒼ ᒥᐦᒁᑲᐣ ᒪᓯᓇᐦᐃᑲᓂᕽ ᐆᒪ; ᐊᐑᓇ ᑳ ᐑ ᐑᒋᐦᐃᐟ ᑭᑕ ᒫᒌᐘᐠ?

ᓇᒨᔭ ᓈᓂᑕᐤ ᐊᐏᔭᐠ ᑮ ᐃᑘᐤ᙮ ᐁᑯᓯ ᑮ ᐅᑎᓇᒼ ᐅᐹᐢᑭᓯᑲᐣ ᐁᑿ ᒨᔁᓯᓂᔭ ᐁ ᐑ ᓂᑕᐏ ᒫᒌᐟ᙮ ᑮ ᓂᐸᐦᐁᐤ ᒨᔁ!

ᑮ ᒪᓯᓇᐦᐊᒼ ᒥᐦᒁᑲᐣ ᒪᓯᓇᐦᐃᑲᓂᕽ ᐆᒪ; ᐊᐑᓇ ᑳ ᐑ ᐑᒋᐦᐃᐟ ᑭᑕ ᓂᑿᑎᓱᐘᐠ?

ᓇᒨᔭ ᓈᓂᑕᐤ ᐊᐏᔭᐠ ᑮ ᐃᑘᐤ᙮ ᐁᑯᓯ ᑮ ᐯᔭᑯ ᓂᑿᑎᓱᐤ᙮

ᐃᐢᐲᕽ ᑳ ᑮ ᑕᑯᓯᕽ ᐑᑭᕽ ᑮ ᓅᐦᑌ ᐹᓂᓵᐍᐤ᙮ ᑮ ᒪᓯᓇᐦᐊᒼ ᒥᐦᒁᑲᐣ ᒪᓯᓇᐦᐃᑲᓂᕽ ᐆᒪ; ᐊᐑᓇ ᑳ ᐑ ᐑᒋᐦᐃᐟ ᑭᑕ ᐹᓂᓵᐍᐘᐠ?

ᓇᒨᔭ ᓈᓂᑕᐤ ᐊᐏᔭᐠ ᑮ ᐃᑘᐤ᙮ ᐁᑯᓯ ᑮ ᐯᔭᑯ ᐹᓂᓵᐍᐤ᙮

ᑮ ᓅᐦᑌ ᐊᒁᓂᐦᑫᐤ ᑭᑕ ᑲᐢᑳᐱᐢᑲᕽ ᐅᐹᓂᓵᐘᓇ᙮ ᑮ ᒪᓯᓇᐦᐊᒼ ᒥᐦᒁᑲᐣ ᒪᓯᓇᐦᐃᑲᓂᕽ ᐆᒪ; ᐊᐑᓇ ᑳ ᐑ ᐑᒋᐦᐃᐟ ᑭᑕ ᐊᒁᐚᓂᐦᑫᐘᐠ?

ᓇᒨᔭ ᓈᓂᑕᐤ ᐊᐏᔭᐠ ᑮ ᐃᑘᐤ᙮ ᐁᑯᓯ ᑮ ᐯᔭᑯ ᐊᒁᐚᓂᐦᑫᐤ᙮ ᑮ ᐊᑯᑖᐤ ᐅᐹᓂᓵᐚᓇ ᐊᒁᓂᕽ ᐁ ᑲᐢᑳᐱᓴᕽ᙮

ᑮ ᐊᑎ ᒪᐢᑲᑌᐻᐤ, ᐁ ᑮ ᐑ ᒦᒋᐟ ᒨᓱᐏᔮᐢ᙮ ᑮ ᒪᓯᓇᐦᐊᒼ ᒥᐦᒁᑲᐣ ᒪᓯᓇᐦᐃᑲᓂᕽ ᐆᒪ; ᐊᐑᓇ ᑳ ᐑ ᐑᒋᐦᐃᐟ ᑭᑕ ᒦᒋᐘᐠ ᒨᓱᐏᔮᐢ?

“ᓂᔭ! ᓂᔭ” ᒥᐦᒉᐟ ᐊᐏᔭᑲᐠ ᑮ ᐃᑘᐘᐠ᙮ “ᐊᐘᐢ! ᓈᓇᐹᐏᐢ ᑳ ᐑ ᐑᒋᐦᐃᔦᐠ!” ᑮ ᐃᑘᐤ ᓅᑐᑵᓯᐤ᙮

ᐁᑯᓯ ᑮ ᐯᔭᑯ ᒦᒋᐤ ᒨᓱᐏᔮᐢ᙮

An Old Lady Helps Herself

Once an old lady wanted to go moose hunting. She posted this on Facebook: “Who wants to help me go moose hunting?”

Nobody said a word. So she took up her rifle and bullets to go hunting. She killed a moose!

She posted this on Facebook: “Who wants to help me go fetch meat from the kill site?”

Nobody said a word. So she went on her own to fetch the meat from the kill site.

When she arrived at her home she wanted to cut the meat into slices. She posted this on Facebook: “Who wants to help me cut the meat into slices?”

Nobody said a word. So she cut the meat into slices on her own.

She wanted to make a smoking rack to make dried meat. She posted this on Facebook: “Who wants to help me make a smoking rack?”

Nobody said a word. So she made a smoking rack on her own. She hung her slices of meat there to smoke it.

She began roasting some meat on a spit, as she was going to eat moose meat. She posted this on Facebook: “Who wants to help me eat moose meat?”

“Me! Me!” said many people. “Go away, it”s about time you want to help me!” said the old lady.

She ate the moose meat by herself.

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Henry Wadsworth Longfellow wrote this poem in 1845, and it came to be known as a poem with something timeless to offer. Over the years, it was taught to thousands if not millions of school children, many of whom memorized it and carried its message for life. That’s so old-school, it’s almost like Cree oral history!

To give context to his translation, Solomon Ratt comments, “What does Longfellow’s poem mean? It is about the power of words. The arrow represents words lashed out at people. They remain unbroken: the damage remains. The song represents words said with kindness. They nurture the soul forever.” Your browser does not support the audio element. akask ikwa nikamon
Henry Wadsworth Longfellow
(translated: Solomon Ratt, th-dialect)

nikî-pimotahkwân ispimihk isi
askîhk akask pahkisin, tânitî îtokî?
osâm î-kisîkocihk namwâc awiyak
kaskîhtâw kita-pimâpimât kapî.

nikî-sipwîhîn ispimihk isi
askîhk kî-pahkihtin, tânitî îtokî?
awîna mâka kâ-nahâpit nikamon
kita-pimâpahtahk î-ispakotîthik?

mwîstas, mitoni kinwîsk, mistikohk
nimiskawâw akask, kiyâpic misiwîsiw;
ikwa nikamon, nistam ohci isko kisipanohk
kîhtwâm nikî-miskîn nitôtîm otîhk.

ᐊᑲᐢᐠ ᐃᑿ ᓂᑲᒧᐣHenry Wadsworth Longfellow

ᓂᑮ ᐱᒧᑕᐦᒁᐣ ᐃᐢᐱᒥᕽ ᐃᓯ
ᐊᐢᑮᕽ ᐊᑲᐢᐠ ᐸᐦᑭᓯᐣ, ᑖᓂᑏ ᐄᑐᑮ?
ᐅᓵᒼ ᐄ ᑭᓰᑯᒋᕽ ᓇᒹᐨ ᐊᐏᔭᐠ
ᑲᐢᑮᐦᑖᐤ ᑭᑕ ᐱᒫᐱᒫᐟ ᑲᐲ᙮

ᓂᑮ ᓯᐿᐦᐄᐣ ᐃᐢᐱᒥᕽ ᐃᓯ
ᐊᐢᑮᕽ ᑮ ᐸᐦᑭᐦᑎᐣ, ᑖᓂᑏ ᐄᑐᑮ?
ᐊᐑᓇ ᒫᑲ ᑳ ᓇᐦᐋᐱᐟ ᓂᑲᒧᐣ
ᑭᑕ ᐱᒫᐸᐦᑕᕽ ᐄ ᐃᐢᐸᑯᑏᖨᐠ?

ᒱᐢᑕᐢ, ᒥᑐᓂ ᑭᐣᐑᐢᐠ, ᒥᐢᑎᑯᕽ
ᓂᒥᐢᑲᐚᐤ ᐊᑲᐢᐠ, ᑭᔮᐱᐨ ᒥᓯᐑᓯᐤ;
ᐃᑿ ᓂᑲᒧᐣ, ᓂᐢᑕᒼ ᐅᐦᒋ ᐃᐢᑯ ᑭᓯᐸᓄᕽ
ᑮᐦᑤᒼ ᓂᑮ ᒥᐢᑮᐣ ᓂᑑᑏᒼ ᐅᑏᕽ᙮

The Arrow and the Song
by Henry Wadsworth Longfellow

I shot an arrow into the air,
It fell to earth, I knew not where;
For, so swiftly it flew, the sight
Could not follow it in its flight.

I breathed a song into the air,
It fell to earth, I knew not where;
For who has sight so keen and strong,
That it can follow the flight of song?

Long, long afterward, in an oak
I found the arrow, still unbroke;
And the song, from beginning to end,
I found again in the heart of a friend.

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Your browser does not support the audio element. sowâhkêyiw nitêh
ispîhk kâ-pêhtawak
awâsis ê-nêhiyawêt

ᓲᐘᐦᑫᔨᐤ ᓂᑌᐦ
ᐃᐢᐲᕽ ᑳ ᐯᐦᑕᐘᐠ
ᐊᐚᓯᐢ ᐁ ᓀᐦᐃᔭᐍᐟ

My heart soars
When I hear
A child speaking Cree.

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Your browser does not support the audio element. cêskwa! tânêhki ôma ôta kâ-pê-itohtêyân?
ᒉᐢᑿ! ᑖᓀᐦᑭ ᐆᒪ ᐆᑕ ᑳ ᐯ ᐃᑐᐦᑌᔮᐣ?
Wait! Why did I come here?

Your browser does not support the audio element. ispîhk kâ-kî-oski-ayisiyiniwiyân nikî-mâmaskâtên nipimâtisiwin, tânêhki ôma ôta kâ-ayâyân?
ispîhk kâ-kêhtê-ayisiyiniwiyân nimâmaskâtên tânêhki ôma kâ-kî-itohtêyân piminawasowikamikohk.

ᐃᐢᐲᕽ ᑳ ᑮ ᐅᐢᑭ ᐊᔨᓯᔨᓂᐏᔮᐣ ᓂᑮ ᒫᒪᐢᑳᑌᐣ ᓂᐱᒫᑎᓯᐏᐣ, ᑖᓀᐦᑭ ᐆᒪ ᐆᑕ ᑳ ᐊᔮᔮᐣ?
ᐃᐢᐲᕽ ᑳ ᑫᐦᑌ ᐊᔨᓯᔨᓂᐏᔮᐣ ᓂᒫᒪᐢᑳᑌᐣ ᑖᓀᐦᑭ ᐆᒪ ᑳ ᑮ ᐃᑐᐦᑌᔮᐣ ᐱᒥᓇᐘᓱᐏᑲᒥᑯᕽ᙮

When I was a young person I wondered about my life, why am I here?
When I’m an old person I wonder why I went to the kitchen.

We’ve “borrowed” this 2017 image from Dave Coverley’s cartoon website. Learn more about him and his work here: https://www.speedbump.com (Lacking permission, we hope to be forgiven!)
Unapologetic audio from Solomon Ratt, and from me (with apologies!)

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Sol isn’t the only one who wishes all of our friends and family a happy, healthy 2024, but we’re going thank him for being our Poster Ratt, and grab this opportunity to have him speak for us all. Listen, read along, and get ready to share the good wishes in Cree! And please, send us a comment back with wishes of your own!

Your browser does not support the audio element. nipakosîthimon kita-mithopathihikoyîk ôma kâ-pî-oski-askîwik.
ᓂᐸᑯᓰᖨᒧᐣ ᑭᑕ ᒥᖪᐸᖨᐦᐃᑯᔩᐠ ᐆᒪ ᑳ ᐲ ᐅᐢᑭ ᐊᐢᑮᐏᐠ᙮
Wishing good things to happen to y’all on this coming New Year.

mitho-ocîmikîsikanisik
ᒥᖪ ᐅᒌᒥᑮᓯᑲᓂᓯᐠ
Happy New Year y’all!

Additional Old Years’ posts from New Years’ past:
https://creeliteracy.org/category/resources-tools/seasonal/new-years/

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Your browser does not support the audio element. mamâhtâwan kîsik:
tipiskâwi-pîsim kîhkâyâsowêw,
acâhkosak wâsêsiwak,
âhci piko kikwêtawêyimitin.

ᒪᒫᐦᑖᐘᐣ ᑮᓯᐠ:
ᑎᐱᐢᑳᐏ ᐲᓯᒼ ᑮᐦᑳᔮᓱᐍᐤ,
ᐊᒑᐦᑯᓴᐠ ᐚᓭᓯᐘᐠ,
ᐋᐦᒋ ᐱᑯ ᑭᑵᑕᐍᔨᒥᑎᐣ᙮

Wondrous sky:
Moon shines bright,
Stars twinkle,
Still missing you.

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Your browser does not support the audio element. “pakosîthimowin” ana kâ-mîkwaniwit

“pakosîthimowin” ana kâ-mîkwaniwit
kâ-akosît ahcahkohk
ikwa mosci-nikamow
ikwa nama wîhkâc kipihcîw

ikwa mithohtâkosiw kîstinihk
ikwa îtokî kîstin kisowâhikow
îkâ î-kî-nîpîwihât pithîsîsa
kâ-kîsowâhâthit mihcît awiya

nikî-pîhtawâw ita kâ-kisinâk askiy
ikwa mâmaskâci-kihcikamihk
mâka nama wîhkâc
kîkway ninitotamâk

“ᐸᑯᓰᖨᒧᐏᐣ” ᐊᓇ ᑳᒦᑿᓂᐏᐟ

“ᐸᑯᓰᖨᒧᐏᐣ” ᐊᓇ ᑳ ᒦᑿᓂᐏᐟ
ᑳ ᐊᑯᓰᐟ ᐊᐦᒐᐦᑯᕽ
ᐃᑿ ᒧᐢᒋ ᓂᑲᒧᐤ
ᐃᑿ ᓇᒪ ᐑᐦᑳᐨ ᑭᐱᐦᒌᐤ

ᐃᑿ ᒥᖪᐦᑖᑯᓯᐤ ᑮᐢᑎᓂᕽ
ᐃᑿ ᐄᑐᑮ ᑮᐢᑎᐣ ᑭᓱᐚᐦᐃᑯᐤ
ᐄᑳ ᐄ ᑮ ᓃᐲᐏᐦᐋᐟ ᐱᖩᓰᓴ
ᑳ ᑮᓱᐚᐦᐋᖨᐟ ᒥᐦᒌᐟ ᐊᐏᔭ

ᓂᑮ ᐲᐦᑕᐚᐤ ᐃᑕ ᑳ ᑭᓯᓈᐠ ᐊᐢᑭᐩ
ᐃᑿ ᒫᒪᐢᑳᒋ ᑭᐦᒋᑲᒥᕽ
ᒫᑲ ᓇᒪ ᐑᐦᑳᐨ
ᑮᑿᐩ ᓂᓂᑐᑕᒫᐠ

“Hope” is the thing with feathers
by Emily Dickinson

“Hope” is the thing with feathers –
That perches in the soul –
And sings the tune without the words –
And never stops – at all –

And sweetest – in the Gale – is heard –
And sore must be the storm –
That could abash the little Bird
That kept so many warm –

I’ve heard it in the chillest land –
And on the strangest Sea –
Yet – never – in Extremity,
It asked a crumb – of me.

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Your browser does not support the audio element. pitanê kika-sawêyihtâkosinâwâw
ôma kâ-pê-mâwaci-kino-tipiskâk.

ᐱᑕᓀ ᑭᑲ ᓴᐍᔨᐦᑖᑯᓯᓈᐚᐤ
ᐆᒪ ᑳ ᐯ ᒫᐘᒋ ᑭᓄ ᑎᐱᐢᑳᐠ᙮

Wishing you all blessings
On the upcoming winter solstice.

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Your browser does not support the audio element. nanâtohkokwâsowin ôma kîthânaw:
sâkihiwîwin, sâkihitowin,
ahpô mîna sâkihisowin,
kayâs âcimowina, âcathôhkîwina,
ikwa apisîs acâhkos pihko.

ᓇᓈᑐᐦᑯᒁᓱᐏᐣ ᐆᒪ ᑮᖭᓇᐤ:
ᓵᑭᐦᐃᐑᐏᐣ, ᓵᑭᐦᐃᑐᐏᐣ,
ᐊᐦᐴ ᒦᓇ ᓵᑭᐦᐃᓱᐏᐣ,
ᑲᔮᐢ ᐋᒋᒧᐏᓇ, ᐋᒐᖫᐦᑮᐏᓇ,
ᐃᑿ ᐊᐱᓰᐢ ᐊᒑᐦᑯᐢ ᐱᐦᑯ᙮

We are quilts:
Love of others, mutual love,
Maybe even self love,
Long ago stories, traditional stories,
And a little bit of star dust.

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Your browser does not support the audio element. nawasôna kisîwâtisiwin. (th-dialect)
ᓇᐘᓲᓇ ᑭᓰᐚᑎᓯᐏᐣ᙮

nawasôna kisêwâtisiwin. (y-dialect, n-dialect)
ᓇᐘᓲᓇ ᑭᓭᐚᑎᓯᐏᐣ᙮

Choose kindness.

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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

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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.

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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 […]

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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 […]

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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.

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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.

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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!

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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!)

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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!)

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    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.”)

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   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

Click here to find additional posts about MMIWG2S and Red Dress Day

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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!

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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!

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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

   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. |

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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) |

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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.)

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   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.”

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    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”)

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    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!”

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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.

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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).

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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!

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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

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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)

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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

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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.

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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

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   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.

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    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

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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.

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    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.

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| 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᙮ |

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| 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 | | katawasisiwin ninamahcîhk | ᑲᑕᐘᓯᓯᐏᐣ ᓂᓇᒪᐦᒌᕽ | Beauty to the left | | katawasisiwin nikihciniskêhk | ᑲᑕᐘᓯᓯᐏᐣ ᓂᑭᐦᒋᓂᐢᑫᕽ | Beauty to the right | | katawasisiwin ispimihk | ᑲᑕᐘᓯᓯᐏᐣ ᐃᐢᐱᒥᕽ | Beauty above | | katawasisiwin nîhc-âyihk | ᑲᑕᐘᓯᓯᐏᐣ ᓃᐦᒑᔨᕽ | Beauty below | | katawasisiwin niwâskâskâkon | ᑲᑕᐘᓯᓯᐏᐣ ᓂᐚᐢᑳᐢᑳᑯᐣ | Beauty all around me | | katawasisiwinihk nipimohtân. | ᑲᑕᐘᓯᓯᐏᓂᕽ ᓂᐱᒧᐦᑖᐣ᙮ | In beauty I walk. | | (Adapted from the Navajo) |

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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.

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   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.

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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 […]

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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.

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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 […]

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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.

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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 […]

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(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! […]

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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

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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 […]

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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 […]

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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. […]

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

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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 […]

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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)

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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.

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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, […]

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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 […]

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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!)

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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.

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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 […]

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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 […]

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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 […]

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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 […]

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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 […]

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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 […]

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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 […]

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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 […]

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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, […]

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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 […]

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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 […]

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

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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 […]

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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 […]

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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 […]

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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 – […]

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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 […]

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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 […]

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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 […]

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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 […]

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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 […]

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

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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 […]

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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 […]

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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 […]

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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.)

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nêhiyawêwin

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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 […]

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Thanks to Sol for sharing this story of cahkâpîs as told by his late mother. Although there are other cahkâpîs stories around (in the Douglas Ellis Audio Collection, for example), Sol says he’s never seen this particular version anywhere else.

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This video, created at First Nations University in 2018 is just a lot of fun, as it presents Cree vocabulary from Neal McLeod’s 100 Days of Cree from University of Regina Press. It showcases some novel vocabulary – because making up new terminology for new ideas is a really important function for a 21st-century language. […]

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nitahcahk sôwahkêyiw ispîhk kâ-nêhiyawêmototawiyan. ᓂᑕᐦᒐᕽ ᓲᐘᐦᑫᔨᐤ ᐃᐢᐲᕽ ᑳ ᓀᐦᐃᔭᐍᒧᑐᑕᐏᔭᐣ᙮ My spirit soars when you speak Cree to me. #nêhiyawêwin

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ta-kî-âmaciwîyan anihi waciya, namôtha anima ta-kî-kakwî-nayahtâyan ᑕ ᑮ ᐋᒪᒋᐑᔭᐣ ᐊᓂᐦᐃ ᐘᒋᔭ, ᓇᒨᖬ ᐊᓂᒪ ᑕ ᑮ ᑲᑹ ᓇᔭᐦᑖᔭᐣ You were supposed to climb those mountains, not carry them on your back. #nêhiyawêwin #creeliteracy

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Snow angels and life-long learning are way up there on the “forever young” list, so thanks to Cree student and outdoors enthusiast Shannon Dumba for working up this a capella performance of Sol’s translation to share with us – and encourage us all to read and sing along. Shannon based her interpretation on Joan Baez’s […]

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kîspin askiy ka-kanawâpahtamahk awâsis oskîsikohk ohci ka-wâpahtênaw misakâmê mamâhtâwisiwin êkwa mâmaskâtamowin. ᑮᐢᐱᐣ ᐊᐢᑭᐩ ᑲ ᑲᓇᐚᐸᐦᑕᒪᕽ ᐊᐚᓯᐢ ᐅᐢᑮᓯᑯᕽ ᐅᐦᒋ ᑲ ᐚᐸᐦᑌᓇᐤ ᒥᓴᑳᒣ ᒪᒫᐦᑖᐏᓯᐏᐣ ᐁᑿ ᒫᒪᐢᑳᑕᒧᐏᐣ᙮ If we can see the world through the eyes of a child we will see the mystery and the wonder all around. #nêhiyawêwin

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ninanâskomon ôma kâ-pî-ispathik ithiniw-pîkiskwîwin kîsikâw. ninanâskomâwak nitâniskô-wâhkôwâhkômâkanak kâ-pî-âniskô-kiskinwahamâkoyahkwâw nîhithaw-isîhcikîwin mîna nîhithawâtisiwin, nîhithaw-pimâtisiwin. nipakosîthimon ôtî-nîkân kitâniskôtâpâninawak kitâti-âniskô-kiskinwahamawâcik ocawâsimisiwâwa, ôsisimiwâwa, kahkithaw nîhithawâtisiwin. ikwa anohc, âhkamîthimok, âh-âcathohkâtitok, nîhithawîstamâtitok. iyisâhok ta-wanihtâyîk kipîkiskwîwininaw. ᓂᓇᓈᐢᑯᒧᐣ ᐆᒪ ᑳᐱᐃᐢᐸᖨᐠ ᐃᖨᓂᐤ ᐲᑭᐢᑹᐏᐣ ᑮᓯᑳᐤ᙮ ᓂᓇᓈᐢᑯᒫᐘᐠ ᓂᑖᓂᐢᑰᐚᐦᑰᐚᐦᑰᒫᑲᓇᐠ ᑳᐲᐋᓂᐢᑰᑭᐢᑭᐣᐘᐦᐊᒫᑯᔭᐦᒁᐤ ᓃᐦᐃᖬᐤ ᐃᓰᐦᒋᑮᐏᐣ ᒦᓇ ᓃᐦᐃᖬᐚᑎᓯᐏᐣ, ᓃᐦᐃᖬᐤ ᐱᒫᑎᐊᐸᓯᐏᐣ᙮ ᓂᐸᑯᓰᖨᒧᐣ ᐆᑎᓃᑳᐣ ᑭᑖ ᓂᐢᓃᑳᐣ ᑭᑖᓂᐢᑰᑖᐹᓂᓇᐘᐠ ᑭᑖᑎ ᐋᓂᐢᑰ ᑭᐢᑭᓌᐦᐊᒪᐚᒋᐠ ᐅᒐᐚᓯᒥᓯᐚᐘ, ᐆᓯᓯᒥᐚᐘ, ᑲᐦᑭᖬᐤ ᓃᐦᐃᖬᐚᑎᓯᐏᐣ᙮ […]

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wînasakâtihp kî-itwêw kiyâpic nikotwâsik-ayamihêwi-kîsikâw ta-pipon. mâcika kâ-kî-mowak ᐑᓇᓴᑳᑎᐦᑊ ᑮ ᐃᑘᐤ ᑭᔮᐱᐨ ᓂᑯᑤᓯᑲᔭᒥᐦᐁᐏ ᑮᓯᑳᐤ ᑕ ᐱᐳᐣ᙮ ᒫᒋᑲ ᑳ ᑮ ᒧᐘᐠ᙮ The groundhog said six more weeks of winter. So I ate him. (I confess. Both the idea and the image are stolen from the deep depths of the internet, but it still made me laugh. Thanks for help to Sol, and […]

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When I stumbled upon an interesting quote about language reclamation, I passed it on to Solomon Ratt for translation into Cree. The original quote is from a 1971 book by Ellis and mac a’Ghobhainn, titled The Problem of Language Revival. Ellis and mac a’Ghobhainn focus on Celtic language restoration, but the truth for Celtic and […]

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It’s gotten to be a fairly regular thing that conversations between Solomon Ratt and myself take an unexpected turn into left field – sometimes all the way into the territory of epic comedians Abbott and Costello (pictured above). Wondering which of us is which? Here’s an example that Sol made up, but tâpwê: it could […]

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Thanks to Solomon Ratt for this snowshoe diagram and terminology!

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A new poem from Solomon Ratt that we can listen to as we read along! The enviable mocs in the photo – that would make anyone want to walk in a good way – are the work of his niece, Tammy Joan Ratt.

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âcathokîwin âsônamâtowin: tâpiskôc mamahkahikanisa ispîhk kâpakastawîpinat asinîs ᐋᒐᖪᑮᐏᐣ ᐋᓲᓇᒫᑐᐏᐣ: ᑖᐱᐢᑰᐨ ᒪᒪᐦᑲᐦᐃᑲᓂᓴ ᐃᐢᐲᕽ ᑳᐸᑲᐢᑕᐑᐱᓇᐟ ᐊᓯᓃᐢ Storytelling, passing down of things: like the ripples when throwing a pebble into the water. Sol’s photo of a muskrat creating ripples as it stands on thin ice seems like a good metaphor for storytelling and for teaching. In Cree culture, […]

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pîsim wâsipitîw tipiskâwi-pîsimwa tipiskâwi-pîsim pîciciwanihkam kihcikamiy ikwa kîwîciwanihkam kihcikamiy, nipiy, kipimâcihikonaw: âniskômohcikan. ᐲᓯᒼ ᐚᓯᐱᑏᐤ ᑎᐱᐢᑳᐏ ᐲᓯᒷ ᑎᐱᐢᑳᐏ ᐲᓯᒼ ᐲᒋᒋᐘᓂᐦᑲᒼ ᑭᐦᒋᑲᒥᐩ ᐃᑿ ᑮᐑᒋᐘᓂᐦᑲᒼ ᑭᐦᒋᑲᒥᐩ, ᓂᐱᐩ, ᑭᐱᒫᒋᐦᐃᑯᓇᐤ: ᐋᓂᐢᑰᒧᐦᒋᑲᐣ᙮ Sun shines on the moon; The moon rolls in the tide Of the ocean and back again; The ocean, water, gives us life: Connection.

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Here’s Sol’s translation of yet another Buffy Sainte-Marie song. With no karaoke track available, Sol has provided his reading of the chorus – and of the verses, separately – that may need a little fine-tuning for singing ease. A YouTube link to Buffy’s original recording is also included to enjoy!

Chorus:

https://creeliteracy.org/wp-content/uploads/2022/01/SR_Circling.m4a Verses:

https://creeliteracy.org/wp-content/uploads/2022/01/CirclingVerses.m4a

| Cree translation: Solomon Ratt (y-dialect) | We are Circling: Buffy Sainte-Marie | | --- | --- | | Chorus: kiwâskâpayinaw kimâmawi-wâskâpayinaw kinikamonaw kitêhinaw nikamon wâhkôhtowin ôma wîcêhtowin ôma miyawâtikwan ôma kihtêyihtâkwan ôma | Chorus ᑭᑕᑎᓱᓇᐤ ᑭᒫᒪᐏ ᐊᑎᓱᓇᐤ ᐅᐢᑲᐚᓯᓴᐠ, ᑫᐦᑌ ᐊᔭᐠ, ᑲᑫᐹᑎᓴᐠ, ᐁᑿ ᐅᑮᐢᑯᐘᐠ ᐁᑯᓯ ᐆᒪ ᑳ ᐃᓯ ᐅᐦᐱᑭᔭᕽ ᐁᑯᓯ ᐆᒪ ᑳ ᐃᓯ ᑭᐢᑫᔨᐦᑕᒪᕽ ᑮᑿᐩ ᒥᔭᐚᑎᑿᐣ ᐆᒪ ᑭᐦᑌᔨᐦᑖᑿᐣ ᐆᒪ | Chorus: We are circling circling together We are singing singing our heart song This is family this is unity This is celebration This is sacred | | kitihtipipayinaw kimâmawi-tihtipipayinaw wayawî, pîhtokwê wiyawinikêwin kihcihtwâwin okâwîmâw askiy nôkonâwasowin okâwîmâw pikwac-âyihk kihtêyihtâkwan | ᑭᑎᐦᑎᐱᐸᔨᓇᐤ ᑭᒫᒪᐏ ᑎᐦᑎᐱᐸᔨᓇᐤ ᐘᔭᐑ, ᐲᐦᑐᑵ ᐏᔭᐏᓂᑫᐏᐣ ᑭᐦᒋᐦᑤᐏᐣ ᐅᑳᐑᒫᐤ ᐊᐢᑭᐩ ᓅᑯᓈᐘᓱᐏᐣ ᐅᑳᐑᒫᐤ ᐱᑿᒑᔨᕽ ᑭᐦᑌᔨᐦᑖᑿᐣ | We are spiraling Spiraling together Onward, inward Creature to creation Holy mystery Mother Earth Childbirth This is Mother Nature This is sacred | | Chorus: kiwâskâpayinaw kimâmawi-wâskâpayinaw kinikamonaw kitêhinaw nikamon wâhkôhtowin ôma wîcêhtowin ôma miyawâtikwan ôma kihtêyihtâkwan ôma | Chorus ᑭᑕᑎᓱᓇᐤ ᑭᒫᒪᐏ ᐊᑎᓱᓇᐤ ᐅᐢᑲᐚᓯᓴᐠ, ᑫᐦᑌ ᐊᔭᐠ, ᑲᑫᐹᑎᓴᐠ, ᐁᑿ ᐅᑮᐢᑯᐘᐠ ᐁᑯᓯ ᐆᒪ ᑳ ᐃᓯ ᐅᐦᐱᑭᔭᕽ ᐁᑯᓯ ᐆᒪ ᑳ ᐃᓯ ᑭᐢᑫᔨᐦᑕᒪᕽ ᑮᑿᐩ ᒥᔭᐚᑎᑿᐣ ᐆᒪ ᑭᐦᑌᔨᐦᑖᑿᐣ ᐆᒪ | Chorus: We are circling circling together We are singing singing our heart song This is family this is unity This is celebration This is sacred | | kikînikwânipayinaw kimâmawi-kînikwânipayinaw kinikamonaw pâsci-pîsimoyâpîhk miyo-wîcêhtowin ôma ihtâwin ôma miyawâtikwan ôma kihtêyihtâkwan ôma | ᑭᑮᓂᒁᓂᐸᔨᓇᐤ ᑭᒫᒪᐏ ᑮᓂᒁᓂᐸᔨᓇᐤ ᑭᓂᑲᒧᓇᐤ ᐹᐢᒋ ᐲᓯᒧᔮᐲᕽ ᒥᔪ ᐑᒉᐦᑐᐏᐣ ᐆᒪ ᐃᐦᑖᐏᐣ ᐆᒪ ᒥᔭᐚᑎᑿᐣ ᐆᒪ ᑭᐦᑌᔨᐦᑖᑿᐣ ᐆᒪ | We are spinning, aah Spinning all together We are singing Over the rainbow This is harmony This is community This is celebration This is sacred | | Chorus: kiwâskâpayinaw kimâmawi-wâskâpayinaw kinikamonaw kitêhinaw nikamon wâhkôhtowin ôma wîcêhtowin ôma miyawâtikwan ôma kihtêyihtâkwan ôma | Chorus ᑭᑕᑎᓱᓇᐤ ᑭᒫᒪᐏ ᐊᑎᓱᓇᐤ ᐅᐢᑲᐚᓯᓴᐠ, ᑫᐦᑌ ᐊᔭᐠ, ᑲᑫᐹᑎᓴᐠ, ᐁᑿ ᐅᑮᐢᑯᐘᐠ ᐁᑯᓯ ᐆᒪ ᑳ ᐃᓯ ᐅᐦᐱᑭᔭᕽ ᐁᑯᓯ ᐆᒪ ᑳ ᐃᓯ ᑭᐢᑫᔨᐦᑕᒪᕽ ᑮᑿᐩ ᒥᔭᐚᑎᑿᐣ ᐆᒪ ᑭᐦᑌᔨᐦᑖᑿᐣ ᐆᒪ | Chorus: We are circling circling together We are singing singing our heart song This is family this is unity This is celebration This is sacred | | kitatisonaw kimâmawi-atisonaw oskawâsisak, kêhtê-ayak, kakêpâtisak, êkwa okîsikowak êkosi ôma kâ-isi-ohpikiyahk êkosi ôma kâ-isi-kiskêyihtamahk kîkway miyawâtikwan ôma kihtêyihtâkwan ôma | ᑭᑕᑎᓱᓇᐤ ᑭᒫᒪᐏ ᐊᑎᓱᓇᐤ ᐅᐢᑲᐚᓯᓴᐠ, ᑫᐦᑌ ᐊᔭᐠ, ᑲᑫᐹᑎᓴᐠ, ᐁᑿ ᐅᑮᓯᑯᐘᐠ ᐁᑯᓯ ᐆᒪ ᑳ ᐃᓯ ᐅᐦᐱᑭᔭᕽ ᐁᑯᓯ ᐆᒪ ᑳ ᐃᓯ ᑭᐢᑫᔨᐦᑕᒪᕽ ᑮᑿᐩ ᒥᔭᐚᑎᑿᐣ ᐆᒪ ᑭᐦᑌᔨᐦᑖᑿᐣ ᐆᒪ | We are ripening Ripening together Babies, Elders, bozos and angels This is how we grow This is how we get to know This is celebration This is sacred | | Chorus: kiwâskâpayinaw kimâmawi-wâskâpayinaw kinikamonaw kitêhinaw nikamon wâhkôhtowin ôma wîcêhtowin ôma miyawâtikwan ôma kihtêyihtâkwan ôma | Chorus ᑭᑕᑎᓱᓇᐤ ᑭᒫᒪᐏ ᐊᑎᓱᓇᐤ ᐅᐢᑲᐚᓯᓴᐠ, ᑫᐦᑌ ᐊᔭᐠ, ᑲᑫᐹᑎᓴᐠ, ᐁᑿ ᐅᑮᐢᑯᐘᐠ ᐁᑯᓯ ᐆᒪ ᑳ ᐃᓯ ᐅᐦᐱᑭᔭᕽ ᐁᑯᓯ ᐆᒪ ᑳ ᐃᓯ ᑭᐢᑫᔨᐦᑕᒪᕽ ᑮᑿᐩ ᒥᔭᐚᑎᑿᐣ ᐆᒪ ᑭᐦᑌᔨᐦᑖᑿᐣ ᐆᒪ | Chorus: We are circling circling together We are singing singing our heart song This is family this is unity This is celebration This is sacred |

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https://creeliteracy.org/wp-content/uploads/2021/12/pitane.m4a Thanks, Sol, for providing this translation in response to a FaceBook request, and for yet another beautiful moon photo. This thought is always appropriate, but in this form, might even make a Christmas card. Here’s wishing peace for everyone, everywhere!

pitanê piyahtakêyimowin ka-ispayin askîhk

ᐱᑕᓀ ᐱᔭᐦᑕᑫᔨᒧᐏᐣ ᑲ ᐃᐢᐸᔨᐣ ᐊᐢᑮᕽ

May peace prevail on earth

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A Cree edition of a popular meme about women of influence, prepared by Solomon Ratt in honour of

okihcitâwiskwêwak (warrior women) we love and admire.

https://creeliteracy.org/wp-content/uploads/2021/12/likewomen.m4a nôtinikê tâpiskôc Winona LaDuke;

nîkânî tâpiskôc Tantoo Cardinal;

iyasâho tâpiskôc Maria Campbell;

manâcihiwê tâpiskôc Mary Simon;

mawinêskamakê tâpiskôc Winona Wheeler;

pîkiskwê tâpiskôc Freda Ahenakew;

kiskinwahamâkê tâpiskôc Buffy Sainte-Marie

ᓅᑎᓂᑫ ᑖᐱᐢᑰᐨ Winona LaDuke;

ᓃᑳᓃ ᑖᐱᐢᑰᐨ Tantoo Cardinal;

ᐃᔭᓵᐦᐅ ᑖᐱᐢᑰᐨ Maria Campbell;

ᒪᓈᒋᐦᐃᐍ ᑖᐱᐢᑰᐨ Mary Simon;

ᒪᐏᓀᐢᑲᒪᑫ ᑖᐱᐢᑰᐨ Winona Wheeler;

ᐲᑭᐢᑵ ᑖᐱᐢᑰᐨ Freda Ahenakew;

ᑭᐢᑭᓌᐦᐊᒫᑫ ᑖᐱᐢᑰᐨ Buffy Sainte-Marie

Fight like Winona LaDuke;

Lead like Tantoo Cardinal;

Resist like Marie Campbell;

Protect like Mary Simon;

Challenge like Winona Wheeler;

Speak like Freda Ahenakew;

Teach like Buffy Sainte-Marie.

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https://creeliteracy.org/wp-content/uploads/2021/12/Chores-1.m4a kâ-kî-awâsisîwiyân mistahi mâna nikî-atoskîhikawin. ôho acoskîwinisa nikî-itôtîn: nikî-nâcimihtân, nikî-nikohtân, nikî-tâpakwân. nikî-wîcihâw nohtâwîpan ta-pakitahwât ikwa ta-nâtathapît. nikî-pîkwatahôpân ta-kwâpikiyân. nikî-nikwatison.

kahkithaw ôho acoskîwinisa niki-wîcihikon. ikosi ôma kâ-kî-wâpahtamân ikota î-tipîthihtâkisiyân, î-wîcihowîyân.

ᑳ ᑮ ᐊᐚᓯᓰᐏᔮᐣ ᒥᐢᑕᐦᐃ ᒫᓇ ᓂᑮ ᐊᑐᐢᑮᐦᐃᑲᐏᐣ᙮ ᐆᐦᐅ ᐊᒍᐢᑮᐏᓂᓴ ᓂᑮ ᐃᑑᑏᐣ: ᓂᑮ ᓈᒋᒥᐦᑖᐣ, ᓂᑮ ᓂᑯᐦᑖᐣ, ᓂᑮ ᑖᐸᒁᐣ᙮ ᓂᑮ ᐑᒋᐦᐋᐤ ᓄᐦᑖᐑᐸᐣ ᑕ ᐸᑭᑕᐦᐚᐟ ᐃᑿ ᑕ ᓈᑕᖬᐲᐟ᙮ ᓂᑮ ᐲᑿᑕᐦᐆᐹᐣ ᑕ ᒁᐱᑭᔮᐣ᙮ ᓂᑮ ᓂᑿᑎᓱᐣ᙮

ᑲᐦᑭᖬᐤ ᐆᐦᐅ ᐊᒍᐢᑮᐏᓂᓴ ᓂᑭ ᐑᒋᐦᐃᑯᐣ᙮ ᐃᑯᓯ ᐆᒪ ᑳ ᑮ ᐚᐸᐦᑕᒫᐣ ᐃᑯᑕ ᐄ ᑎᐲᖨᐦᑖᑭᓯᔮᐣ, ᐄ ᐑᒋᐦᐅᐑᔮᐣ᙮

When I was a child I was given lots of chores. These are the chores I did: I fetched firewood, I made firewood, I set snares. I helped my late father setting nets and fetching nets. I chiseled a hole in the ice to haul water. I fetched meat from a kill site.

All these chores helped me. In that way I came to see that I belonged, that I was helping.

The accompanying photo, that Sol provided himself, shows meat drying over a fire: one of many tasks appropriate for a child on the trapline.

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kanakî acithaw kipihcî

kiskîthihta pîyâtakîthimowin

ka-ayâk tipinawâhk

ᑲᓇᑮ ᐊᒋᖬᐤ ᑭᐱᐦᒌ

ᑭᐢᑮᖨᐦᑕ ᐲᔮᑕᑮᖨᒧᐏᐣ

ᑲ ᐊᔮᐠ ᑎᐱᓇᐚᕽ

Stop for at least a bit

Know the peace

That is in the shelter from the wind

https://creeliteracy.org/wp-content/uploads/2021/12/PeaceShelter.m4a

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Every December, singing for Christmas and singing to learn Cree go hand in hand, especially in classrooms full of starry-eyed kids. Not long ago, someone on FaceBook asked for a Cree version of “We Wish You a Merry Christmas.” Since I couldn’t find one in our collection, I decided to attempt a translation. I roughed together some notes, then sought help, first from Solomon Ratt, and then from Dorothy Thunder. With their help, I’m pleased to offer this new Plains Cree interpretation (with all good Christmas wishes, of course).

As we went through the song together, we discussed how the original is a celebration of the English tradition of carolling (or “mumming”), where carollers go door to door spreading Christmas cheer. Of course, in the English tradition, the carollers are good-natured, but also cheeky and demanding: “Bring us some figgy pudding;” “We won’t go until we get some.” (Enough said.) We decided that a new interpretation should honour Cree cultural values of giving and sharing, so we changed accordingly, as you’ll see below.

Thanks also to artist Dawn Marie Marchand for permission to share (and modify) her miniature (Christ)Moose painting.

I’m including my own audio recording strictly for teaching purposes. Remember, I’m a môniyaw, and a learner, too, so I’m sure I sound funny: adjust your pronunciation accordingly. And if you – as a real speaker and/or singer, or teacher with a class of kids – make a new recording, please send it so we can add your example to this post. (Note that we’ve used parens in the Cree roman to show syllables that get dropped out in faster speech – or to fit the melody).

https://creeliteracy.org/wp-content/uploads/2021/12/miyo_new.mp3

| Cree (roman) | Cree (syllabics) | English translation | | --- | --- | --- | | miyo-man(i)towi-kîsikan(i)sik miyo-man(i)towi-kîsikan(i)sik miyo-man(i)towi-kîsikan(i)sik miyo-oskaskîwinisik | ᒥᔪ ᒪᓂᑐᐏ ᑮᓯᑲᓂᓯᐠ ᒥᔪ ᒪᓂᑐᐏ ᑮᓯᑲᓂᓯᐠ ᒥᔪ ᒪᓂᑐᐏ ᑮᓯᑲᓂᓯᐠ ᒥᔪ ᐅᐢᑲᐢᑮᐏᓂᓯᐠ | We wish you a Merry Christmas and a good new year. | | miyo-âcimow(i)na kipêtamâtinân mistahi-âcimow(i)na kipêtamâtinân | ᒥᔪ ᐋᒋᒧᐏᓇ ᑭᐯᑕᒫᑎᓈᐣ ᒥᐢᑕᐦᐃ ᐋᒋᒧᐏᓇ ᑭᐯᑕᒫᑎᓈᐣ | Good news we bring you. Great news we bring you. | | nipêtânân môsokot nipêtânân môsokot nipêtânân môsokot êkwa pahkwêsikan | ᓂᐯᑖᓈᐣ ᒨᓱᑯᐟ ᓂᐯᑖᓈᐣ ᒨᓱᑯᐟ ᓂᐯᑖᓈᐣ ᒨᓱᑯᐟ ᐁᑿ ᐸᐦᑵᓯᑲᐣ | We bring you moose nose - and bannock! | | miyo-âcimow(i)na kipêtamâtinân mistahi-âcimow(i)na kipêtamâtinân | ᒥᔪ ᐋᒋᒧᐏᓇ ᑭᐯᑕᒫᑎᓈᐣ ᒥᐢᑕᐦᐃ ᐋᒋᒧᐏᓇ ᑭᐯᑕᒫᑎᓈᐣ | Good news we bring you. Great news we bring you. | | kocispicasi apisîs kocispicasi apisîs kocispicasi apisîs wâhwâ! wîhkasin! | kocispicasi apisîs kocispicasi apisîs kocispicasi apisîs wâhwâ! wîhkasin! | Taste a bit. Wow, it tastes good! | | miyo-âcimow(i)na kipêtamâtinân mistahi-âcimow(i)na kipêtamâtinân | ᒥᔪ ᐋᒋᒧᐏᓇ ᑭᐯᑕᒫᑎᓈᐣ ᒥᐢᑕᐦᐃ ᐋᒋᒧᐏᓇ ᑭᐯᑕᒫᑎᓈᐣ | Good news we bring you. Great news we bring you. | | miyo-man(i)towi-kîsikan(i)sik miyo-man(i)towi-kîsikan(i)sik miyo-man(i)towi-kîsikan(i)sik miyo-oskaskîwinisik | ᒥᔪ ᒪᓂᑐᐏ ᑮᓯᑲᓂᓯᐠ ᒥᔪ ᒪᓂᑐᐏ ᑮᓯᑲᓂᓯᐠ ᒥᔪ ᒪᓂᑐᐏ ᑮᓯᑲᓂᓯᐠ ᒥᔪ ᐅᐢᑲᐢᑮᐏᓂᓯᐠ | We wish you a Merry Christmas, And a good new year. |

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Thanks to Sol for sharing his interpretation of “Willin'” by Linda Ronstadt and Lowell George. It will be fun to see who can record it first.

https://creeliteracy.org/wp-content/uploads/2021/11/SR_Willling.m4a

| Willin’ (interpreted in Plains Cree) | English equivalent to Sol's interprretation | | nikî-nanîmiskên nikî-sâposci-kimiwanisin nikî-minihkwêskin mâka kêyâpic nikî-âhkamêyimon | ᓂᑮ ᓇᓃᒥᐢᑫᐣ ᓂᑮ ᓵᐳᐢᒋ ᑭᒥᐘᓂᓯᐣ ᓂᑮ ᒥᓂᐦᑵᐢᑭᐣ ᒫᑲ ᑫᔮᐱᐨ ᓂᑮ ᐋᐦᑲᒣᔨᒧᐣ | I’ve walked against the wind soaked by the rain I was a drunk But still I was willing | | nikî-pâh-pîhtwâskin misiwêskamik nikî-pimâcihon misiwêskamik nikî-wanihon mâka kêyâpic nikî-âhkamêyimon | ᓂᑮ ᐹᐦ ᐲᐦᑤᐢᑭᐣ ᒥᓯᐍᐢᑲᒥᐠ ᓂᑮ ᐱᒫᒋᐦᐅᐣ ᒥᓯᐍᐢᑲᒥᐠ ᓂᑮ ᐘᓂᐦᐅᐣ ᒫᑲ ᑫᔮᐱᐨ ᓂᑮ ᐋᐦᑲᒣᔨᒧᐣ | I smoked a lot I travelled all over I was lost all over But still I was willing | | cawâscêsihk nikî-wîkin wêpinikanihk nikî-ohci-mîcison âh, kî-kitimâkan, kî-âyiman mâka kêyâpic nikî-âhkamêyimon | ᒐᐚᐢᒉᓯᕽ ᓂᑮ ᐑᑭᐣ ᐍᐱᓂᑲᓂᕽ ᓂᑮ ᐅᐦᒋ ᒦᒋᓱᐣ ᐋᐦ, ᑮ ᑭᑎᒫᑲᐣ, ᑮ ᐋᔨᒪᐣ ᒫᑲ ᑫᔮᐱᐨ ᓂᑮ ᐋᐦᑲᒣᔨᒧᐣ | I’ve lived on the streets Eaten from garbage bins Oh, pitiable, hard times But still I was willing | | nitôtêmak nikî-wîcihikwak niwâhkômâkanak nikî-sîhkimikwak nikî-atoskêhikawin êkwa mîna nikî-âhkamêyimon. | ᓂᑑᑌᒪᐠ ᓂᑮ ᐑᒋᐦᐃᑿᐠ ᓂᐚᐦᑰᒫᑲᓇᐠ ᓂᑮ ᓰᐦᑭᒥᑿᐠ ᓂᑮ ᐊᑐᐢᑫᐦᐃᑲᐏᐣ ᐁᑿ ᒦᓇ ᓂᑮ ᐋᐦᑲᒣᔨᒧᐣ᙮ | My friends helped me My family encouraged me I was given work Once again I was willing. |

You can find a karaoke track on YouTube for the original song in English by Linda Ronstadt and Lowell George: https://youtu.be/ZsVvAKFLfF8

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Thanks to Sol for this memory, which inspired this year’s Christmas Card.

Scroll down for downloadable PDFs (one each for th- and y- dialects). You’re welcome to print – or have them printed – for yourself (see additional notes below).

https://creeliteracy.org/wp-content/uploads/2021/11/Santa.m4a

haw, wîsahkîcâhk:

apisîs ka-masinahamâtin.

nikiskisin niyânan î-kî-itahtopiponiyân wanihikîskanâhk î-mîtawîyân miskwamihk, î-makosîkîsikâk ispî kâ-twîhoyan pimithâkanis î-âpacihtâyan. kiwathawîhahtawân misiwî î-miskosîhoyan misi-maskimot î-nayahtâyan. ikota ninîpawinân, î-mâmasktamâhk… ikwa kâ-otinaman kîkwaya kimaskimotihk ohci, kimâh-mîthinân kâ-itahtwasiyâhk nîthanân awâsisak, sîwicîsak ikwa mîtawâkana… ikwa kâ-ohpahoyan, kîwîtinohk isi. kikî-itîthimitin î-kîwîkociniyan mâka îtokî kotakihk wanihikîskanahk î-itakociniyan ta-pâhpihkwîhacik kotakak awâsisak,

nîtha kitôtîm,

salamô

ᐦᐊᐤ, ᐑᓴᐦᑮᒑᕽ:

ᐊᐱᓰᐢ ᑲ ᒪᓯᓇᐦᐊᒫᑎᐣ᙮

ᓂᑭᐢᑭᓯᐣ ᓂᔮᓇᐣ ᐄ ᑮ ᐃᑕᐦᑐᐱᐳᓂᔮᐣ ᐘᓂᐦᐃᑮᐢᑲᓈᕽ ᐄ ᒦᑕᐑᔮᐣ ᒥᐢᑿᒥᕽ, ᐄ ᒪᑯᓰᑮᓯᑳᐠ ᐃᐢᐲ ᑳ ᑜᐦᐅᔭᐣ ᐱᒥᖭᑲᓂᐢ ᐄ ᐋᐸᒋᐦᑖᔭᐣ᙮ ᑭᐘᖬᐑᐦᐊᐦᑕᐚᐣ ᒥᓯᐑ ᐄ ᒥᐢᑯᓰᐦᐅᔭᐣ ᒥᓯ ᒪᐢᑭᒧᐟ ᐄ ᓇᔭᐦᑖᔭᐣ᙮ ᐃᑯᑕ ᓂᓃᐸᐏᓈᐣ, ᐄ ᒫᒪᐢᑳᑕᒫᕽ

…ᐃᑿ ᑳ ᐅᑎᓇᒪᐣ ᑮᑿᔭ ᑭᒪᐢᑭᒧᑎᕽ ᐅᐦᒋ, ᑭᒫᐦ ᒦᖨᓈᐣ ᑳ ᐃᑕᐦᑢᓯᔮᕽ ᓃᖬᓈᐣ ᐊᐚᓯᓴᐠ, ᓰᐏᒌᓴᐠ ᐃᑿ ᒦᑕᐚᑲᓇ…ᐃᑿ ᑳ ᐅᐦᐸᐦᐅᔭᐣ, ᑮᐑᑎᓄᕽ ᐃᓯ᙮ ᑭᑮ ᐃᑏᖨᒥᑎᐣ ᐄ ᑮᐑᑯᒋᓂᔭᐣ ᒫᑲ ᐄᑐᑮ ᑯᑕᑭᕽ ᐘᓂᐦᐃᑮᐢᑲᓇᕽ ᐄ ᐃᑕᑯᒋᓂᔭᐣ ᑕ ᐹᐦᐱᐦᑹᐦᐊᒋᐠ ᑯᑕᑲᐠ ᐊᐚᓯᓴᐠ,

ᓃᖬ ᑭᑑᑏᒼ,

ᓴᓬᐊᒨ

Dear Santa;

I will write to you a bit.

I remember when I was 5 on the trapline…while I was playing on the ice on Christmas day, you landed your bush plane close to us. You climbed out in your red-suit carrying a huge bag. We stood in awe… then you reached into the bag and gave each of us children bags of candy and toys… then you took off, north. I thought you were heading home but you probably went to the next trapline to make other kids smile.

Your friend,

Solomon

Download and print your own Christmas cards: The PDF cards are laid out for two-sided printing, with the story text inside. The y-dialect card, has y-dialect on the front, but the text remains in th-dialect inside (since that’s how the story is stored in his memory).

[Front of card shows y-dialect:]

Card_y_2sided

[Front of card shows th-dialect:]

Card_th_2sided

Search for “Christmas Card” to find more from Christmases past. https://creeliteracy.org/?s=christmas+card

While it seems like an obvious fundraising opportunity, we just don’t have volunteers to manage the printing, handling and shipping that sales require. Instead, as with our calendars, we encourage users to download and save the PDF to a USB stick, and have the printing done at Staples or their local print shop. There they can have the image sized as they wish and also get envelopes. If you’d like to support our work monetarily, we are grateful for donations via our PayPal link.

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| taswêkocin nitahcahk Solomon Ratt | ᑕᓷᑯᒋᐣ ᓂᑕᐦᒐᕽ ᓱᓬᐅᒧᐣ ᕒᐊᐟ | My Soul Soars Adapted from Chief Dan George, "My Heart Soars" |

https://creeliteracy.org/wp-content/uploads/2021/11/redsky.m4a

| kâ-mihkwaskâk kâ-nîpâyâstêk kâ-wâwâhtêk kâ-wâsisicik acâhkosak nipîkiskwâtikon | ᑳ ᒥᐦᑿᐢᑳᐠ ᑳ ᓃᐹᔮᐢᑌᐠ ᑳ ᐚᐚᐦᑌᐠ ᑳ ᐚᓯᓯᒋᐠ ᐊᒑᐦᑯᓴᐠ ᓂᐲᑭᐢᒁᑎᑯᐣ | Red sky at sunset Moonlight Northern lights Stars shining bright Speak to me |

https://creeliteracy.org/wp-content/uploads/2021/11/2-mountain.m4a

| kâ-ispâk waciy kâ-sôhkêciwahk sîpiy kâ-kâ-sôhkiyowêk kâ-cahkâsot pîsim nipîkiskwâtikon | ᑳ ᐃᐢᐹᐠ ᐘᒋᐩ ᑳ ᓲᐦᑫᒋᐘᕽ ᓰᐱᐩ ᑳ ᑳ ᓲᐦᑭᔪᐍᐠ ᑳ ᒐᐦᑳᓱᐟ ᐲᓯᒼ ᓂᐲᑭᐢᒁᑎᑯᐣ | High mountain Fast flowing river Strong wind Hot burning sun Speak to me |

https://creeliteracy.org/wp-content/uploads/2021/11/3-lightning.m4a

| kâ-pêtâpahk kâ-kaskitê-yîkwaskwahk kâ-wâwâsaskotêpayik kâ-kitocik nipîkiskwâtikon | ᑳ ᐯᑖᐸᕽ ᑳ ᑲᐢᑭᑌ ᔩᑿᐢᑿᕽ ᑳ ᐚᐚᓴᐢᑯᑌᐸᔨᐠ ᑳ ᑭᑐᒋᐠ ᓂᐲᑭᐢᒁᑎᑯᐣ | Approaching dawn Dark clouds form Lightning flashes Thunder rolls Speak to me |

https://creeliteracy.org/wp-content/uploads/2021/11/4-trees.m4a

| kâ-miyonâkosicik mistikwak kâ-wîhkimâkwahki wâpikwaniya kâ-wîhkasiki mînisa kâ-miyohtâkosicik piyêsîsak nipîkiskwâtikon taswêkocin nitahcahk | ᑳ ᒥᔪᓈᑯᓯᒋᐠ ᒥᐢᑎᑿᐠ ᑳ ᐑᐦᑭᒫᑿᐦᑭ ᐚᐱᑿᓂᔭ ᑳ ᐑᐦᑲᓯᑭ ᒦᓂᓴ ᑳ ᒥᔪᐦᑖᑯᓯᒋᐠ ᐱᔦᓰᓴᐠ ᓂᐲᑭᐢᒁᑎᑯᐣ ᑕᓷᑯᒋᐣ ᓂᑕᐦᒐᕽ | Beautiful looking trees Good smelling flowers Good tasting berries Beautiful sounds of birds Speak to me My soul soars. |

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https://creeliteracy.org/wp-content/uploads/2021/11/redsky.m4a kâ-mihkwaskâk

kâ-nîpâyâstêk

kâ-wâwâhtêk

kâ-wâsêsicik acâhkosak

nipîkiskwâtikon

taswêkocin nitahcahk

ᑳ ᒥᐦᑿᐢᑳᐠ

ᑳ ᓃᐹᔮᐢᑌᐠ

ᑳ ᐚᐚᐦᑌᐠ

ᑳ ᐚᓭᓯᒋᐠ ᐊᒑᐦᑯᓴᐠ

ᓂᐲᑭᐢᒁᑎᑯᐣ

ᑕᓷᑯᒋᐣ ᓂᑕᐦᒐᕽ

Red sky at sunset

Moonlight

Northern lights

Stars shining bright

They Speak to me

My soul soars.

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https://creeliteracy.org/wp-content/uploads/2021/11/lgsused.m4a kipîkiskwîwininawa kî-âpatanwa ta-paskithâkiyahk kayâs kâ-kî-nôtinitonânowik

ᑭᐲᑭᐢᑹᐏᓂᓇᐘ ᑮ ᐋᐸᑕᓌ ᑕ ᐸᐢᑭᖭᑭᔭᕽ ᑲᔮᐢ ᑳ ᑮ ᓅᑎᓂᑐᓈᓄᐏᐠ

Our languages were used to win the war long ago.

The photo here, from Historica Canada, features the Tomkins brothers (l-r): John Smith, Henry, Peter, Charles and Frank. Charles (aka Checkers) may be best known for his code talking work. Learn more about Cree Code Talkers from the Canadian Encyclopedia or search the Cree Literacy Network for “code talker“; also, search for “Remembrance Day.”

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https://creeliteracy.org/wp-content/uploads/2021/10/halloween.m4a Happy Halloween, wherever you are:

mitho-cîpayi-kîsikanisik (th-dialect)
mino-cîpayi-kîsikanisik (n-dialect)
miyo-cîpayi-kîsikanisik (y-dialect)

Thanks to active Cree learner and graphic designer Simon Gowen for the spooky interpretation of Sol’s moon photo.

Search for “Halloween” (click the magnifying glass) for additional Halloween posts.

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https://creeliteracy.org/wp-content/uploads/2021/10/foggy.m4a pîtâpan,

kaskawan

cîwîw

mwâkwa matwî-kitow

ninanâskomon kotak kîsikâw

î-wâpahtamân

ᐲᑖᐸᐣ,

ᑲᐢᑲᐘᐣ

ᒌᐑᐤ

ᒹᑿ ᒪᑜ ᑭᑐᐤ

ᓂᓇᓈᐢᑯᒧᐣ ᑯᑕᐠ ᑮᓯᑳᐤ

ᐄ ᐚᐸᐦᑕᒫᐣ

Day is dawning

It’s foggy

It is calm

In the distance a loon calls

I am grateful

To see another day

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Thanks to Emily-Danielle Qitsualik for allowing us to use her clever piece about Indigenous language reclamation, originally shared on FaceBook, along with her photo of Gjoa Haven, Nunavut, which is her home. Emily-Danielle’s original refers to being Inuk, and her own Inuktitut language. The message is just as important for any of the endangered languages across Canada.

I will never learn my language

So don’t try to convince me that

I can

Because at the end of the day

I can’t do this

And I’m not going to lie to myself by saying

I can regain it

So I will remind myself

That I am not Inuk enough

And nothing you say will make me believe

I’m strong enough to take it back

Because no matter what

People will put me down for trying

And I wonder if

I can persevere through this

Because when I look in the mirror, I constantly think

Can I take back my language?

Am I Inuk enough?

Now read it backwards.

Solomon Ratt translated Emily-Danielle’s poem (with permission) into Plains Cree (y-dialect). Since the poem is reversible, he provided audio reading from the top down, and from the bottom up. There’s a quote from American car manufacturer Henry Ford that carrries the idea even more tightly: “Whether you believe you can do a thing or not, you are right.”

nama wîhkâc nikakî-kiskêyihtên nipîkiskwîwin

sôskwâc kâya kakwê-kaskimin

ta-kaskihtâyân

ayisk kâ-kîsi-kîsikâk

namôya ôma nikakî-itôtên

êkwa namôya nika-kiyâskimison ta-itwêyân

kâwi ta-otinamân nika-kaskihtân

namôya nahiyikohk nitiyiniwin

namôya kîkway itwêyani nika-tâpwêhtên

nahiyikohk ê-sôhkisiyân kâwi ta-otinamân

ayisk kiyâm kîkway itôtamâni

ayisiyiniwak nika-tapahtêyimikwak ê-kocihtâyân

nimâmitonêyihtên kîspin

nikakî-âhkamêyihtên ôma

ayisk kâ-kanawâpamisoyân wâpamonihk, kapê nititêyihtên

kâwi cî nikakî-otinên nipîkiskwêwin?

nahiyikohk cî nitiyiniwin?

hâw, asê-ayamihtâ ôma.

Reading from the top down:

https://creeliteracy.org/wp-content/uploads/2021/10/Forward.m4a Reading from the bottom up:

https://creeliteracy.org/wp-content/uploads/2021/10/Backwards.m4a

ᓇᒪ ᐑᐦᑳᐨ ᓂᑲᑮ ᑭᐢᑫᔨᐦᑌᐣ ᓂᐲᑭᐢᑹᐏᐣ

ᓲᐢᒁᐨ ᑳᔭ ᑲᑵ ᑲᐢᑭᒥᐣ

ᑕ ᑲᐢᑭᐦᑖᔮᐣ

ᐊᔨᐢᐠ ᑳ ᑮᓯ ᑮᓯᑳᐠ

ᓇᒨᔭ ᐆᒪ ᓂᑲᑮ ᐃᑑᑌᐣ

ᐁᑿ ᓇᒨᔭ ᓂᑲ ᑭᔮᐢᑭᒥᓱᐣ ᑕ ᐃᑘᔮᐣ

ᑳᐏ ᑕ ᐅᑎᓇᒫᐣ ᓂᑲ ᑲᐢᑭᐦᑖᐣ

ᓇᒨᔭ ᓇᐦᐃᔨᑯᕽ ᓂᑎᔨᓂᐏᐣ

ᓇᒨᔭ ᑮᑿᐩ ᐃᑘᔭᓂ ᓂᑲ ᑖᐻᐦᑌᐣ

ᓇᐦᐃᔨᑯᕽ ᐁ ᓲᐦᑭᓯᔮᐣ ᑳᐏ ᑕ ᐅᑎᓇᒫᐣ

ᐊᔨᐢᐠ ᑭᔮᒼ ᑮᑿᐩ ᐃᑑᑕᒫᓂ

ᐊᔨᓯᔨᓂᐘᐠ ᓂᑲ ᑕᐸᐦᑌᔨᒥᑿᐠ ᐁ ᑯᒋᐦᑖᔮᐣ

ᓂᒫᒥᑐᓀᔨᐦᑌᐣ ᑮᐢᐱᐣ

ᓂᑲᑮ ᐋᐦᑲᒣᔨᐦᑌᐣ ᐆᒪ

ᐊᔨᐢᐠ ᑳ ᑲᓇᐚᐸᒥᓱᔮᐣ ᐚᐸᒧᓂᕽ, ᑲᐯ ᓂᑎᑌᔨᐦᑌᐣ

ᑳᐏ ᒌ ᓂᑲᑮ ᐅᑎᓀᐣ ᓂᐲᑭᐢᑵᐏᐣ?

ᓇᐦᐃᔨᑯᕽ ᒌ ᓂᑎᔨᓂᐏᐣ?

ᐦᐋᐤ, ᐊᓭ ᐊᔭᒥᐦᑖ ᐆᒪ᙮

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Thanks to Lisa Prinn from the Downie Wenjack Fund for the invitation, and to Joe Grabowski, of “Exploring by the Seat of Your Pants” for helping shape our talk for the Downie Wenjack Fund’s Secret Path Week. He guided us through, and made all the tech work (in spite of us). We loved seeing the kids in classrooms, had a lot of fun (I think you can tell), and felt really honoured to be part of the event. Our talk was shared live online this morning, but is now preserved on the Exploring by the Seat of Your Pants YouTube channel for future viewing.

(Click here for additional great events coming up tomorrow and Friday. Individual events in real time require (free) registration, but will be added to the YouTube channel as Joe is able.

And schools are welcome to sign up and take advantage of the “Legacy Schools Program” that provides free, regular programming for classrooms across Canada.

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https://creeliteracy.org/wp-content/uploads/2021/10/2021SR_WhereLove.m4a tâniwî sâkihiwîwin?

cîst! mâmitonîthihta ôho:

1) î-tipiskâk kîkiwâhk:

kipônînâwâw kotawânâpiskos;

kisaskahînâwâw wâsiskocînikanis;

kitanâskânâwâw ikwa kitakwanahonâwâw

opîwayakohp ohci;

mâci-âcathôhkîw kikâwiy.

ôhôw matwî-kitow wathawîtimihk;

kotawânâpisk matwîhkotîw;

wâsiskocînikanis cikâstîpathiw;

kikâwiy papiyahtak âcathôhkîw.

kitati-nipân.

2) ê-tipiskâk ayamihâwi-kiskinwahamâtowikamikohk:

kinîpikâpawinâwâw kita-otinamâsoyêk piskitis (dog biscuit);

kitayamihânâwâw;

kikawisimonâwâw;

âstawêhikâtêw.

kinwêsk kikanawâpahtên cikâstêsiniwina tahtwâw sêhkêpayîs kâ-pimakocihk wayawîtimihk.

piyisk kinipân.

ᑖᓂᐑ ᓵᑭᐦᐃᐑᐏᐣ?

ᒌᐢᐟ! ᒫᒥᑐᓃᖨᐦᑕ ᐆᐦᐅ:

1) ᐄ ᑎᐱᐢᑳᐠ ᑮᑭᐚᕽ:

ᑭᐴᓃᓈᐚᐤ ᑯᑕᐚᓈᐱᐢᑯᐢ;

ᑭᓴᐢᑲᐦᐄᓈᐚᐤ ᐚᓯᐢᑯᒌᓂᑲᓂᐢ;

ᑭᑕᓈᐢᑳᓈᐚᐤ ᐃᑿ ᑭᑕᑿᓇᐦᐅᓈᐚᐤ

ᐅᐲᐘᔭᑯᐦᑊ ᐅᐦᒋ;

ᒫᒋ ᐋᒐᖫᐦᑮᐤ ᑭᑳᐏᐩ᙮

ᐆᐦᐆᐤ ᒪᑜ ᑭᑐᐤ ᐘᖬᐑᑎᒥᕽ;

ᑯᑕᐚᓈᐱᐢᐠ ᒪᑜᐦᑯᑏᐤ;

ᐚᓯᐢᑯᒌᓂᑲᓂᐢ ᒋᑳᐢᑏᐸᖨᐤ;

ᑭᑳᐏᐩ ᐸᐱᔭᐦᑕᐠ ᐋᒐᖫᐦᑮᐤ᙮

ᑭᑕᑎ ᓂᐹᐣ᙮

2) ᐁ ᑎᐱᐢᑳᐠ ᐊᔭᒥᐦᐋᐏ ᑭᐢᑭᓌᐦᐊᒫᑐᐏᑲᒥᑯᕽ:

ᑭᓃᐱᑳᐸᐏᓈᐚᐤ ᑭᑕ ᐅᑎᓇᒫᓱᔦᐠ ᐱᐢᑭᑎᐢ (dog biscuit);

ᑭᑕᔭᒥᐦᐋᓈᐚᐤ;

ᑭᑲᐏᓯᒧᓈᐚᐤ;

ᐋᐢᑕᐍᐦᐃᑳᑌᐤ᙮

ᑭᓊᐢᐠ ᑭᑲᓇᐚᐸᐦᑌᐣ ᒋᑳᐢᑌᓯᓂᐏᓇ ᑕᐦᑤᐤ ᓭᐦᑫᐸᔩᐢ ᑳ ᐱᒪᑯᒋᕽ ᐘᔭᐑᑎᒥᕽ᙮

ᐱᔨᐢᐠ ᑭᓂᐹᐣ᙮

Where is the love?

Listen! Think on these:

1) it is night at your home:

you put wood into the stove;

you light the candle;

you lay out the blanket and cover yourselves with a down quilt;

your mother starts telling stories.

outside an owl hoots;

the fire in the stove crackles;

candle casts shadows;

softly your mother tells stories.

you begin to sleep.

2) it is night at the residential school:

you line up to choose a biscuit, dog biscuit, for yourself;

you say your prayers;

you lay down to sleep;

lights are turned off.

for a long time you watch the shadows every time a car drives by outside.

eventually you sleep.

With thanks to John Halkett of Lac La Ronge, for permission to use this photo of his original painting.

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https://creeliteracy.org/wp-content/uploads/2021/10/wind_kiyam.m4a

https://creeliteracy.org/wp-content/uploads/2021/10/wind_kitham.m4a

Alternating between dialects is not always straightforward. Last week, we published a list of examples of regular and irregular dialect changes. This meme captures yet another example of the kinds of dialect variation that can occur within a single sentence:

The word for “wind” changes from yôtin to thôtin to nôtin
kiyâm remains unchanged
The word for “whispers” also varies:
- kimwêw (y-dialect),
- kîmôcayamiw (th-dialect),
- kîmôci-ayamiw (n-dialect), which is really the form as in th-dialect, but with less contraction

Photo credit: Solomon Ratt. n-dialect information, Cameron Adams.

(The header for this post referred initially to the moon, but is now corrected; the “permalink” preserves the error. In my defense, the wind was whispering: it was hard to hear!)

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https://creeliteracy.org/wp-content/uploads/2021/10/2021SR_Knowledge.m4a The reflection that follows was triggered by a respectful exchange between experts from two distinct worlds. One is Solomon Ratt the university professor, the other is his distant nephew Gerald McKenzie, who has won the title of King Trapper in competition no fewer than 11 times. It is no small irony that each has been so shielded from the world of the other, given their many shared ancestors and birth right.

kiskêyihtamowin nikakî-masinahikân

âkayâsîmowin mîna nêhiyawasinahikêwin

mâka namôya nikakî-pakitahwân

ahpô namôya nikakî-wanihikân

tâpiskôc kiya.

nikakî-kiskinwahamâkân

nanâtohk masinahikêwin mîna tânisi ta-isi-kiskinwahamâkêhk

mâka namwâc nikakî-mâcîn

namwâc nikakî-mâtâhwâw môswa

sâpo sakâhk ahpô akâmi-maskêkohk

tâpiskôc kiya.

nitaspêyimon masinahikana ta-wîcihikoyân

kâ-isi-kaskîhtâyân;

kiya wiya, kitaspêyimon kikiskisiwin

kâ-pê-isi-kiskinwahamâskik

kitânisko-wâhkômâkaninawak.

ᑭᐢᑫᔨᐦᑕᒧᐏᐣ ᓂᑲᑮ ᒪᓯᓇᐦᐃᑳᐣ

ᐋᑲᔮᓰᒧᐏᐣ ᒦᓇ ᓀᐦᐃᔭᐘᓯᓇᐦᐃᑫᐏᐣ

ᒫᑲ ᓇᒨᔭ ᓂᑲᑮ ᐸᑭᑕᐦᐚᐣ

ᐊᐦᐴ ᓇᒨᔭ ᓂᑲᑮ ᐘᓂᐦᐃᑳᐣ

ᑖᐱᐢᑰᐨ ᑭᔭ᙮

ᓂᑲᑮ ᑭᐢᑭᓌᐦᐊᒫᑳᐣ

ᓇᓈᑐᕽ ᒪᓯᓇᐦᐃᑫᐏᐣ ᒦᓇ ᑖᓂᓯ ᑕ ᐃᓯ ᑭᐢᑭᓌᐦᐊᒫᑫᕽ

ᒫᑲ ᓇᒹᐨ ᓂᑲᑮ ᒫᒌᐣ

ᓇᒹᐨ ᓂᑲᑮ ᒫᑖᐦᐚᐤ ᒨᔁ

ᓵᐳ ᓴᑳᕽ ᐊᐦᐴ ᐊᑳᒥ ᒪᐢᑫᑯᕽ

ᑖᐱᐢᑰᐨ ᑭᔭ᙮

ᓂᑕᐢᐯᔨᒧᐣ ᒪᓯᓇᐦᐃᑲᓇ ᑕ ᐑᒋᐦᐃᑯᔮᐣ

ᑳ ᐃᓯ ᑲᐢᑮᐦᑖᔮᐣ;

ᑭᔭ ᐏᔭ, ᑭᑕᐢᐯᔨᒧᐣ ᑭᑭᐢᑭᓯᐏᐣ

ᑳ ᐯ ᐃᓯ ᑭᐢᑭᓌᐦᐊᒫᐢᑭᐠ

ᑭᑖᓂᐢᑯ ᐚᐦᑰᒫᑲᓂᓇᐘᐠ᙮

Knowledge I can write

English and Cree writing

But I can’t set gill nets

Nor can I go trapping

Just like you.

I can teach

All sorts of ways to write

Or how to teach

But I can’t hunt

I can’t track a moose

Through the forest and across the muskeg

Like you.

I rely on books to help me

With what I can do;

And you, you rely on memory

The way you were taught

By our ancestors.

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https://creeliteracy.org/wp-content/uploads/2021/10/Backhand.mp3 ispî kâ-kî-ayamihcikiyân nikî-nihtâ-atoskâtîn nikiskinwahmâkîw-atotamâkawin. ikwa mâna kâwi kâ-mîthikawiyân nitatoskîwin mihcîtwâw mâna nikiskinwahamâkîmak nikî-itikwak. î-âkathâsîmocik: “Excellent work, Solomon! You are a true credit to your race.” nikî-mithohtîn mâna iyako. mâka ispî kâ-ati-kîsohpikiyân nikî-nisitawinîn iyako nawac poko î-nihtatawihikawiyân … ikwa mîna kâ-ati-kîsi-ohpikiyân, ispî kâ-wâpamak ithiniw î-kaskihtamâsot kîkway kâ-sôhkanithik, mâna nikî-itwân: “Not bad for an Indian!”

ᐃᐢᐲ ᑳ ᑮ ᐊᔭᒥᐦᒋᑭᔮᐣ ᓂᑮ ᓂᐦᑖ ᐊᑐᐢᑳᑏᐣ ᓂᑭᐢᑭᓌᐦᒫᑮᐘᑐᑕᒫᑲᐏᐣ᙮ ᐃᑿ ᒫᓇ ᑳᐏ ᑳ ᒦᖨᑲᐏᔮᐣ ᓂᑕᑐᐢᑮᐏᐣ ᒥᐦᒌᑤᐤ ᒫᓇ ᓂᑭᐢᑭᓌᐦᐊᒫᑮᒪᐠ ᓂᑮ ᐃᑎᑿᐠ᙮ ᐄ ᐋᑲᖭᓰᒧᒋᐠ: “Excellent work, Solomon! You are a true credit to your race.” ᓂᑮ ᒥᖪᐦᑏᐣ ᒫᓇ ᐃᔭᑯ᙮ ᒫᑲ ᐃᐢᐲ ᑳ ᐊᑎ ᑮᓱᐦᐱᑭᔮᐣ ᓂᑮ ᓂᓯᑕᐏᓃᐣ ᐃᔭᑯ ᓇᐘᐨ ᐳᑯ ᐄ ᓂᐦᑕᑕᐏᐦᐃᑲᐏᔮᐣ … ᐃᑿ ᒦᓇ ᑳ ᐊᑎ ᑮᓯ ᐅᐦᐱᑭᔮᐣ, ᐃᐢᐲ ᑳ ᐚᐸᒪᐠ ᐃᖨᓂᐤ ᐄ ᑲᐢᑭᐦᑕᒫᓱᐟ ᑮᑿᐩ ᑳ ᓲᐦᑲᓂᖨᐠ, ᒫᓇ ᓂᑮ ᐃᑤᐣ: “Not bad for an Indian!”

When I was in school I was good at working on my homework. And when I got my work back my teachers would say, in English: ‘Excellent work, Solomon. You are a true credit to your race!’ I used to like hearing that. It was not until I became an adult that I came to understand that the phrase was in effect putting me down. And when I became an adult, when I saw a First Nations person being successful at something difficult, I would say: ‘Not bad for an Indian.’

Sol’s photo of back-facing cormorants (kâhkâkîsipak) and their reflection seems like a good fit for the duality of the teachers’ disguised insult – which is how the online Urban Dictionary defines the English idiom “backhanded compliment.” The insult that is so stunningly obvious to us in 2021 may not have seemed that way to Sol at the time, but its insidious lesson has persisted with him for decades, nevertheless. It’s also possible that societal racism was so normalized for the teachers themselves, that they couldn’t even hear the insult in their words.

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https://creeliteracy.org/wp-content/uploads/2021/10/2021SR_grateful.m4a

I am grateful.

I am grateful to be alive.

I am grateful to be in good health.

I am grateful that I met you.

ninanâskomon

ninanâskomon ê-pimâtisiyân

ninanâskomon ê-miyw-âyâyân

ninanâskomon ê-kî-nakiskâtân

ᓂᓇᓈᐢᑯᒧᐣ

ᓂᓇᓈᐢᑯᒧᐣ ᐁ ᐱᒫᑎᓯᔮᐣ

ᓂᓇᓈᐢᑯᒧᐣ ᐁ ᒥᔼᔮᔮᐣ

ᓂᓇᓈᐢᑯᒧᐣ ᐁ ᑮ ᓇᑭᐢᑳᑖᐣ

I am grateful

I am grateful to be alive

I am grateful to have good health

I am grateful to have met you

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https://creeliteracy.org/wp-content/uploads/2021/09/ifnotfirst.m4a otâkosîhk nikî-nitawi-âcimostawâwak okiskinwahamâkanisisak tânisi kâ-kî-ispathihikoyân ispî kâ-kî-sipwîhtahikawiyân ta-nitawi-ayamihcikîyân ayamihâwi-kiskinwahamâtowinkamikohk. ispî kâ-pôni-âcimoyân nikî-kâh-kakwîcimikwak awâsisak nanâtohk kakwîcihkîmowina.

piyak awâsis nikî-kakwîcimik: “mosôm, kikî-mithwîhtîn cî kâ-kî-kîsi-ayamihcikîyan?”

“îhî,” nikî-itâw, “nistam oti. mâka nikî-miskâson îkâ nânitaw ita î-kî-ohci-tîpiskamân, îkâ nânitaw ita î-kî-tipîthihtâkosiyân. namôtha awasimî nikî-tipîthihtâkosin nitiskonikanihk, namôtha mîna nikî-tipîthihtâkosin ôtînâhk, âyîtawâyihk ikota nikî-miskâson, î-kî-wanihoyân âyîtawâyihk askîya.

kotak awâsis kâ-kakwîcimit: “mosôm, tânisi mâka kâ-kî-isi-paspîyan?”

“kinwîsk nikî-wâh-wanohtân,” nikî-itâw, “mâka pîthisk nikî-miskîn nitatoskîwin, ôma atoskîwin î-mithwîthihtamân. ôma kâ-pî-kiskinwahamâkiyân mînâ kâ-nâh-nîhithawasinahikîyân. iyakoni ôho kâ-kî-paspîhikoyân. ninanâskomon wîtha athisk mihcît niwîci-kiskinwahamâkanak ikotî ohci ayamihâwi-kiskinwahamâtowikamikohk kî-osâmi-wanihowak, âyîtawâyihk nîso askîya wîthawâw î-kî-micimwâcîcik.”

kîspin êkâ ohci nitawâsimisak nika-kî-micimosinihtay âyêtawâyihk askiya. ninanâskomon – I am grateful.

https://creeliteracy.org/wp-content/uploads/2021/09/ifnot.m4a ᐅᑖᑯᓰᕽ ᓂᑮ ᓂᑕᐏ ᐋᒋᒧᐢᑕᐚᐘᐠ ᐅᑭᐢᑭᓌᐦᐊᒫᑲᓂᓯᓴᐠ ᑖᓂᓯ ᑳ ᑮ ᐃᐢᐸᖨᐦᐃᑯᔮᐣ ᐃᐢᐲ ᑳ ᑮ ᓯᐿᐦᑕᐦᐃᑲᐏᔮᐣ ᑕ ᓂᑕᐏ ᐊᔭᒥᐦᒋᑮᔮᐣ ᐊᔭᒥᐦᐋᐏ ᑭᐢᑭᓌᐦᐊᒫᑐᐏᐣᑲᒥᑯᕽ᙮ ᐃᐢᐲ ᑳ ᐴᓂ ᐋᒋᒧᔮᐣ ᓂᑮ ᑳᐦ ᑲᑹᒋᒥᑿᐠ ᐊᐚᓯᓴᐠ ᓇᓈᑐᕽ ᑲᑹᒋᐦᑮᒧᐏᓇ᙮

ᐱᔭᐠ ᐊᐚᓯᐢ ᓂᑮ ᑲᑹᒋᒥᐠ: “ᒧᓲᒼ, ᑭᑮ ᒥᙹᐦᑏᐣ ᒌ ᑳ ᑮ ᑮᓯ ᐊᔭᒥᐦᒋᑮᔭᐣ?”

“ᐄᐦᐄ,” ᓂᑮ ᐃᑖᐤ, “ᓂᐢᑕᒼ ᐅᑎ᙮ ᒫᑲ ᓂᑮ ᒥᐢᑳᓱᐣ ᐄᑳ ᓈᓂᑕᐤ ᐃᑕ ᐄ ᑮ ᐅᐦᒋ ᑏᐱᐢᑲᒫᐣ, ᐄᑳ ᓈᓂᑕᐤ ᐃᑕ ᐄ ᑮ ᑎᐲᖨᐦᑖᑯᓯᔮᐣ᙮ ᓇᒨᖬ ᐊᐘᓯᒦ ᓂᑮ ᑎᐲᖨᐦᑖᑯᓯᐣ ᓂᑎᐢᑯᓂᑲᓂᕽ, ᓇᒨᖬ ᒦᓇ ᓂᑮ ᑎᐲᖨᐦᑖᑯᓯᐣ ᐆᑏᓈᕽ, ᐋᔩᑕᐚᔨᕽ ᐃᑯᑕ ᓂᑮ ᒥᐢᑳᓱᐣ, ᐄ ᑮ ᐘᓂᐦᐅᔮᐣ ᐋᔩᑕᐚᔨᕽ ᐊᐢᑮᔭ᙮

ᑯᑕᐠ ᐊᐚᓯᐢ ᑳ ᑲᑹᒋᒥᐟ: “ᒧᓲᒼ, ᑖᓂᓯ ᒫᑲ ᑳ ᑮ ᐃᓯ ᐸᐢᐲᔭᐣ?”

“ᑭᐣᐑᐢᐠ ᓂᑮ ᐚᐦ ᐘᓄᐦᑖᐣ,” ᓂᑮ ᐃᑖᐤ, “ᒫᑲ ᐲᖨᐢᐠ ᓂᑮ ᒥᐢᑮᐣ ᓂᑕᑐᐢᑮᐏᐣ, ᐆᒪ ᐊᑐᐢᑮᐏᐣ ᐄ ᒥᙹᖨᐦᑕᒫᐣ᙮ ᐆᒪ ᑳ ᐲ ᑭᐢᑭᓌᐦᐊᒫᑭᔮᐣ ᒦᓈ ᑳ ᓈᐦ ᓃᐦᐃᖬᐘᓯᓇᐦᐃᑮᔮᐣ᙮ ᐃᔭᑯᓂ ᐆᐦᐅ ᑳ ᑮ ᐸᐢᐲᐦᐃᑯᔮᐣ᙮ ᓂᓇᓈᐢᑯᒧᐣ ᐑᖬ ᐊᖨᐢᐠ ᒥᐦᒌᐟ ᓂᐑᒋ ᑭᐢᑭᓌᐦᐊᒫᑲᓇᐠ ᐃᑯᑏ ᐅᐦᒋ ᐊᔭᒥᐦᐋᐏ ᑭᐢᑭᓌᐦᐊᒫᑐᐏᑲᒥᑯᕽ ᑮ ᐅᓵᒥ ᐘᓂᐦᐅᐘᐠ, ᐋᔩᑕᐚᔨᕽ ᓃᓱ ᐊᐢᑮᔭ ᐑᖬᐚᐤ ᐄ ᑮ ᒥᒋᒹᒌᒋᐠ᙮”

ᑮᐢᐱᐣ ᐁᑳ ᐅᐦᒋ ᓂᑕᐚᓯᒥᓴᐠ ᓂᑲ ᑮ ᒥᒋᒧᓯᓂᐦᑕᐩ ᐋᔦᑕᐚᔨᕽ ᐊᐢᑭᔭ᙮ ᓂᓇᓈᐢᑯᒧᐣ – ᐃ ᐊᒼ grateful.

Yesterday I went to share my experiences at the residential school with some elementary students. When I finished telling my story the children asked me all sorts of questions.

One child asked: “Grandfather, were you happy when you finished school?”

“Yes,” I said. “That is, at first. But then I found that I did not fit in anywhere. I felt that I did not belong on the reserve, nor did I belong in the city. I found myself betwixt and between two worlds, lost.

Another child asked: “Grandfather, how did you survive?”

“I wandered about lost for a long time,” I said to her, “but I eventually found my work, this work that I enjoy. All the years I spent teaching and my writing in Cree. These were the things that saved me. I am grateful because many of my fellow students from the residential school were lost, stuck in between two worlds.”

If not for my children, I would have been caught in the wastelands between two worlds. ninanâskomon – I am grateful.

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On this first official National Day of Truth and Reconciliation, we share in Cree the words of Justice Murray Sinclair, TRC Commissioner. We join him in sending our wishes of love and comfort to all the survivors of Canada’s Residential and Day Schools, and to all those whose lives continue to be shaped with pain through Canada’s deepest shame. Thanks to Julie Flett for permission to use this image from her collaboration with David A. Robertson, When We Were Alone, published by Portage and Main Press.

https://creeliteracy.org/wp-content/uploads/2021/09/sinclair.m4a ninitawēyimāwak opaspīwak kita-kiskēyihtahkik:

kiwāpamitin; kipēhtātin; kitāpwēyimitin;

anohc nika-takwastān – kisākihitin

ᓂᓂᑕᐍᔨᒫᐘᐠ ᐅᐸᐢᐲᐘᐠ ᑭᑕ ᑭᐢᑫᔨᐦᑕᐦᑭᐠ:

ᑭᐚᐸᒥᑎᐣ; ᑭᐯᐦᑖᑎᐣ; ᑭᑖᐻᔨᒥᑎᐣ;

ᐊᓄᐦᐨ ᓂᑲ ᑕᑿᐢᑖᐣ – ᑭᓵᑭᐦᐃᑎᐣ

I Want the Survivors to know

I see you; I hear you; I believe you:

Today I add – I love you.

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https://creeliteracy.org/wp-content/uploads/2021/09/Listen.m4a cîst!

mâmitonîthita ôma:

î-awâsisîwiyan, kîwîtinohk pikwâcaskîhk î-wîcâyâmacik kinîkihikwak, kîtisânak, mîna kiwâhkômâkanak, kanâtaskihk î-pimâcihoyîk. mâhtâwisîpîhk î-papâmôtîhoyîk, mâmihk isi ikwa kâwi natamihk, âskaw mâna î-nitawi-kiyôtîyîk mistahi-sâkahikanihk. kikî-mitho-pimâtisinâwâw. kikî-cîhkîthihtîn î-wîcihowiyan ita kâ-pimahkamikisicik kinîkihikwak mîna kiwâhkômâkanak. kikî-cîhkîthihtîn î-mîtawiyan pikwâcaskîhk, kanâtaskîhk.

namôtha kikî-ohc-âkathâsîmon, kikî-nîhithawân poko. kikî-mâh-mithohtîn âcathôhkîwina ispî kâ-pipohk.

kîtahtawî kâ-pî-nâtikawiyan, î-sipwîhtahikawiyan ta-nitawi-ayamihcikîyan ayamihâwi-kiskinwahamâtowikamikohk.

pîtos askîhk kikî-itohtahikawin.

ᒌᐢᐟ!

ᒫᒥᑐᓃᖨᑕ ᐆᒪ:

ᐄ ᐊᐚᓯᓰᐏᔭᐣ, ᑮᐑᑎᓄᕽ ᐱᒁᒐᐢᑮᕽ ᐄ ᐑᒑᔮᒪᒋᐠ ᑭᓃᑭᐦᐃᑿᐠ, ᑮᑎᓵᓇᐠ, ᒦᓇ ᑭᐚᐦᑰᒫᑲᓇᐠ, ᑲᓈᑕᐢᑭᕽ ᐄ ᐱᒫᒋᐦᐅᔩᐠ᙮ ᒫᐦᑖᐏᓰᐲᕽ ᐄ ᐸᐹᒨᑏᐦᐅᔩᐠ, ᒫᒥᕽ ᐃᓯ ᐃᑿ ᑳᐏ ᓇᑕᒥᕽ, ᐋᐢᑲᐤ ᒫᓇ ᐄ ᓂᑕᐏ ᑭᔫᑏᔩᐠ ᒥᐢᑕᐦᐃ ᓵᑲᐦᐃᑲᓂᕽ᙮ ᑭᑮ ᒥᖪ ᐱᒫᑎᓯᓈᐚᐤ᙮ ᑭᑮ ᒌᐦᑮᖨᐦᑏᐣ ᐄ ᐑᒋᐦᐅᐏᔭᐣ ᐃᑕ ᑳ ᐱᒪᐦᑲᒥᑭᓯᒋᐠ ᑭᓃᑭᐦᐃᑿᐠ ᒦᓇ ᑭᐚᐦᑰᒫᑲᓇᐠ᙮ ᑭᑮ ᒌᐦᑮᖨᐦᑏᐣ ᐄ ᒦᑕᐏᔭᐣ ᐱᒁᒐᐢᑮᕽ, ᑲᓈᑕᐢᑮᕽ᙮

ᓇᒨᖬ ᑭᑮ ᐅᐦᒑᑲᖭᓰᒧᐣ, ᑭᑮ ᓃᐦᐃᖬᐚᐣ ᐳᑯ᙮ ᑭᑮ ᒫᐦ ᒥᖪᐦᑏᐣ ᐋᒐᖫᐦᑮᐏᓇ ᐃᐢᐲ ᑳ ᐱᐳᕽ᙮

ᑮᑕᐦᑕᐑ ᑳ ᐲ ᓈᑎᑲᐏᔭᐣ, ᐄ ᓯᐿᐦᑕᐦᐃᑲᐏᔭᐣ ᑕ ᓂᑕᐏ ᐊᔭᒥᐦᒋᑮᔭᐣ ᐊᔭᒥᐦᐋᐏ ᑭᐢᑭᓌᐦᐊᒫᑐᐏᑲᒥᑯᕽ᙮

ᐲᑐᐢ ᐊᐢᑮᕽ ᑭᑮ ᐃᑐᐦᑕᐦᐃᑲᐏᐣ᙮

Listen!

Think on this:

You are a child, in the north country you are living with your parents, your siblings, your relatives, living of the sacred land. You travel along the Churchill River downriver then back upriver, and sometimes travel to Lac La Ronge to visit. You have a good life. You are happy to help your parents and relatives with their work. You are happy to play in the wilderness, on the sacred land.

You didn’t speak English, only Cree. You liked listening to the sacred stories told in the winter.

Eventually they came for you, to take you away to go to school in the church run schools.

You were taken to a different world.

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Sincere thanks to Julie Flett for permission to use the image featured here of children at home oon the trapline, grounded in the love and comfort Sol describes. It an illustration from her second collaboration with David A Robertson, On the Trapline, published by Tundra Books (and available through Tundra, or your favourite bookseller).

Here’s a link to its launch: https://www.youtube.com/watch?v=lx66HCAMs8g

Solomon Ratt – Cree Literacy Network: Recent Episodes

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MMIWG2S

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