MINDE _ <4 @ wh ed © — y =) o® fo judo wn — jel | fe) 2 &> S te} — = ad © oh Q = — COCO e eee eae SEE EEEEEHH EEE EES EEOEO EEE EEEEEEEEEE EEE EHOOEHSEEEE OES EEEEHEOO HE EEHEOHEE EE ES EHS EHEEEE Their Example Showed Me the Way \LBERTA Edited and Translated by Freda Ahenakew & H.C. Wolfart kwayask é-ki-pé-kiskinow4pahtihicik Their Example Showed Me the Way Emma and Joseph Minde, c.1927 kwayaske é-ki-pé-kiskinowapahtihicik Their Example Showed Me the Way A Cree Womans Life Shaped by Two Cultures Told by Emma Minde Edited, translated and with a glossary by Freda Ahenakew & H.C. Wolfart The University of Alberta Press Published by The Unversity of Alberta Press Ring House 2 Edmonton, Alberta, Canada T6G 2&1 Copyright © The University of Alberta Press 1997 5 4 3 2 ISBN 0-88864-291-1 Canadian Cataloguing in Publication Data Minde, Emma, 1907- Kwayask é-ki-pé-kiskinow4pahtihicik = Their example showed me the way Includes bibliographical references. Text in Cree and English. ISBN 0—-88864-291-1 1. Minde, Emma, 1907— 2 Cree women—Alberta—Hobbema— Biography 3. Minde family. 4. Hobbema (Alta.)—Biography I. Ahenakew, Freda, 1932— I]. Wolfart, H Christoph, 1943- III. Title. IV. Title: Their example showed me the way Egg.c88M56 1997 971 233 Cg7-911013-0 All rights reserved. No part of this publication may be produced, stored in a retrieval system, or transmitted in any forms or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the pnor permission of the copyright owner. All royalties from the sale of this book revert to the publication fund of the Algonquian Text Society eo Printed on acid-free paper. Printed and bound in Canada by Friesens, Altona, Manitoba a Canad Contents VI Vil Preface vu The Education of a Cree Woman 1x Editorial Notes — xxxvil Emma Minde’s Life 2/3 Family Background — 12/13 Childhood Memories 18/19 Emma Minde’s Marriage 32 / 33 Joe Minde 32/33 Joe Minde’s Family 38/39 Counselling 42/43 An Arranged Marriage 54/55 The Marriage of Mary-Jane and Dan Minde An Arranged Marriage 64 / 65 Ermineskins Counsel 68 / 69 Teaching by Example = 70/71 Self-Reliant Women = 74/75 Mary and Sam Minde at Work — 94/95 64 / 65 VI The Marriage of Mary and Sam Minde An Arranged Marriage 100 / 101 The Minde Family 102/103 Sisters-in-Law 106/107 Daily Life 12/113 Notes to the Text 149/150 Cree-English Glossary 151 / 152 English Index to the Glossary 191 / 192 100 / 101 Preface The personal reminiscences which Emma Minde recorded for Freda Ahenakew in June 1988 offer rare insights into a life history guided by two powerful forces: the traditional world of the Plains Cree and the Catholic missions with their boarding-schools, designed to re-make their charges entirely. Rarely has the interplay of these two world views — often in conflict, but often also, it seems, very much in harmony with one another —been sketched so eloquently as in Emma Minde's autobiography. ‘Thanks are due above all to Mrs. Emma Minde, who gave this acrmowin to Freda Ahenakew to publish, and also to Mrs. Theresa Wildcat, her daughter, who helped with all the practical arrangements and approvals and, especially, provided the family photographs which illustrate this book. ‘The text is presented in its original Cree form, with a translation into English on facing pages. For technical advice and support we are, as always, indebted to our colleagues in the Cree Language Project at the University of Manitoba, especially Arden Ogg. Without the travel and infrastructure support provided at various times by the Social Sciences and Humanities Research Council of Canada, the University of Manitoba Research Board and the Faculty of Arts at the University of Manitoba, the laborious task of transcribing, analysing and editing the audio recordings and preparing the translation and the glossaries would have taken even longer. VH The publication of this book is made possible by subsidies from the Miyo-Wahkéhtowin Community Education Authority at lobbema and the Multiculturalism Program of the Department of Canadian Heritage, which are hereby gratefully acknowledged. FA & HCW vit kwayask é-ki-pé-kiskinowapahtihicik The Education of a Cree Woman H.C. Wolfart Emma Minde’s portraits of the family into which she was given in mar- riage sixty years earlier are instructive and touching at once. They show us a young woman obediently but tearfully leaving her home at Saddle Lake to join a new and, to her, completely strange household at Hobbema — comprising not only a young husband she has yet to meet, but also four powerful adults who will henceforth shape her life: her husband's parents, Mary-Jane and Dan Minde, and Dan Minde's younger brother Sam and his wife Mary. While the Minde brothers are well-known figures in the history of Alberta during the mid-twentieth century — having been among the founders in 1944 of the Indian Association of Alberta — the reminis- cences of Emma Minde throw fresh light on an aspect of their political lives that is often neglected: the fact that their public work was heavily dependent on the active support of their strong-willed wives. The education which the newly arrived wife of Joseph Minde received in the households of her mother-in-law and Mary Minde was built on obedience, hard work and a firmly-held set of beliefs. Seen as essential preparation for a life of uncertainty and rapid change, hard- ship and constant struggle, these are the virtues that pervade the text. Some of the specific life skills, both ancient and modern, are also sketched from the perspective of a woman’s primary responsibilities, which focus on the integrity of the family and the importance of plan- ning ahead. X Mrs. Emma Minde, c.1988 The reminiscences of Emma Minde are at their most poignant when she describes the arranged marriage into which she was given — and then repeats much the same account for Mary-Jane Minde and Mary Minde, evidently her most important teachers in what it took to become a resourceful and self-reliant woman. IF THERE IS A SINGLE FEATURE that defines Emma Minde’s auto- biography, it is her relationship with her two ‘mothers-in-law’ — her hus- band’s mother and his aunt, the wife of her husband’s father’s brother. kwayask 6-ki-pé-kiskinowapahtihicik The relationship between the young wife and these two older women lies at the heart of the book. No terminological distinction is made between the two models, who are treated as equal in status and importance. They are both called nisikos ‘my father's sister, my mother's brother's wife; my mother-in-law, my father-in-law’s brother's wife’, and this lack of differentiation further appears to be reflected in the indis- criminate use, in English, of the term Mrs. Minde. Her mother-in-law may well be the most important person in a at least as important, from the day of marriage young woman's life onward, as her own mother. At the time, of course, she may seem even more important if the bride joins her husband in a faraway place, where she finds herself among strangers. The teaching réle of the mother-in-law covers the entire range of human life; as is so movingly recalled by Glecia Bear (in her chapter on ‘A Woman's Life’ in kshkominawak otécimowiniwéatwa / Our Grandmothers Lives, As Told in Their Own Words, told by Glecia Bear et al., edited and translated by Freda Ahenakew & H.C. Wolfart, Saskatoon, 1992), the purview of the young wife's dependence may even include instruction ! about the basic facts of human biology. The relationship between sisters-in-law (who under cross-cousin marriage were, of course, also the daughters of siblings) is of similar importance, and the narrative offers eloquent testimony of this. But the dominant figures in Emma Minde’s life were clearly her seniors, Mary- Jane and Mary Minde. Filial piety apart, the bond between these three women, as illus- trated in the Minde reminiscences, will stand as a lasting monument to female solidarity. Two Worlds, One Life On the North Saskatchewan, the world into which Emma Minde had been born in 1907 differed fundamentally from that of the late twenti- eth century. The contrast between the teams of horses or oxen of that day and the air-conditioned, digitally-audioed farm machinery of the present is deceptive — when Emma Minde was a child, her extended family still included old men who had themselves hunted buffalo or crossed the prairies on foot, seeking fame and horses in warfare with Their Example Showed Me the Way XI onihcikiskwapiwinihk Beaverhill Lake f Vermilion @ a qg 2 ‘ 7 ae, A Battle Pigeon ‘ o 8 XK Lake Lake 2 \ CQ inasknacisins Ww a Bearhills Lake Drymeat )) Hobbema Lake ‘ Red Deer LI Aiie N x Ponoka Samson Lake * bg Gull 8 Lake 3? atte th & Hale 0 50 km &, Lake Peesinnsnionananmenl The North Saskatchewan and Battle River region the Blackfoot. At the same time, the early twentieth century was marked by intense missionary activities by Catholics and others who enter- tained little doubt that their efforts were noble and wholly in the inter- est of those they sought to convert and educate in the new way of life. Emma Minde (née Memnook) was born at onihcikiskwapiwinihk, also known as Saddle Lake, a large reserve on the north bank of the North Saskatchewan River (roughly 200 km downstream of Edmonton, due north of the settlement of Brosseau, formerly St-Paul-des-Cris, and the small town of Two Hills). She left her own family behind in 1927, when the parents of Joseph Minde, her future husband, came to fetch her and took her back to maskwacisihk, sometimes translated as ‘Bear Hills’ (or also ‘Bear's Hill’) but commonly referred to as Hobbema (ca. 80 km south of Edmonton). There, in an area generally to the northwest of Samson Lake, the four reserves located largely on the north bank of the Battle River faithfully reflect the competitive history of Christian missions on the northern plains. The efforts of the early Methodists (most prominently R.T. Rundle, who by 1850 had established a mission at Pigeon Lake, not far kwayask 6-ki-pé-kiskinowdpahtihicik upstream) are still measurable on Samson and Montana Reserves (where in 1939 Catholics reportedly accounted for 441 and 49, or 70% and 61%, in a total population of 633 and 81, respectively); conversely, Ermineskin and Louis Bull Reserves (with populations of 331 and 148 in 1939) are reported to have been almost exclusively Roman Catholic. The establishment of a permanent Roman Catholic mission at maskwacisihk came relatively late (with Hippolyte Beillevaire, a secular priest, arriving in 1881 but soon moving downstream to the Laboucane Métis settlement and returning only for occasional visits); but once the Oblates had taken over (in 1884, with P. Constantine Scollon staying only a few months but, crucially, P. Victorin Gabillon remaining in situ for more than a decade), they soon began a day school (1887), which by 1897 had become a boarding-school run by the Soeurs de |’Assomption de la Sainte-Viérge of Nicolet, Québec. Once institutionalised, the Roman Catholic presence became firmly entrenched at Hobbema — the published record mentions, for exam- ple, a pilgrimage to Cap-de-la-Madeleine, Québec in 1954, with the party including Mrs. Dan Minde, Mrs. Joseph Minde, Mrs. Sam Minde and Miss Theresa Minde. But the spoken narrative of Emma Minde (even though it does not include an account of this journey) still provides the strongest evidence throughout of the Catholic fact. THE ELDER MINDES who had such a profound influence on the young woman brought to Ermineskin’s reserve to marry their son and nephew are presented in loving detail (as, of course, is her husband, Joseph Minde). In full accordance with Cree tradition, Emma Minde and her hus- band began their married life in the household of his parents. By the same general pattern, Mary Minde and her husband Sam had also at first lived at his older brother’s house. The elder of the two was Daniel Minde, usually called Dan Minde, whose Cree name was ka-mahihkani-pimohtéw. Mary-Jane (née ondcowésis) was his second wife — his first, Celina, had died when their son Joseph was three years old — and Emma Minde never tires of singing the virtues of this step-mother and her infinite kindness towards her step-son. (Many years later, as Emma Minde told Freda Ahenakew on another occasion, Mary-Jane and Dan Minde were to Their Example Showed Me the Way XIH XIV The family of Mary-Jane and Dan Minde left to right, sitting: Daniel Minde, Joseph (son), Justine (daughter), Mary-Jane Minde (second wife); standing: Sophie (daughter), Julie (daughter) play a similarly decisive réle in the upbringing of their youngest daugh- ter’s son, Wilton Littlechild m.p.) Mary-Jane Minde was younger than her sister-in-law, Mary Minde. The Cree name of Sam Minde was okikocésis. His widow, Mary Minde, died in April 1988, not long before this text was recorded, at the age of ninety-five. The Cree names of Mary-Jane and Mary Minde are not given in the narrative; instead, both are frequently referred to, with obvious defer- ence, as Mrs. Minde. Neither is there any mention of the Minde broth- ers’ mother (whose Cree name was mdmitonéyihcikan). Dan and Sam also had an older brother, kaydsiyaékan; their sister, the eldest, was called wapanohtéw. The focus of this text is clearly on the Mindes of maskwacisihk. The narrator tells us nothing about her own parents, about her brothers and kwayask é-ki-pé-kiskinowapahtihicik sisters or about her childhood and youth. The only thing she reveals about her mother is that she had come from Onion Lake and that she, too, had been given away into an arranged marriage. IN TENOR AND PERSPECTIVE, the narrative of Emma Minde is above all autobiographical; to a lesser extent it is also historical. It is further interspersed throughout with expository stretches attending to tradi- tional matters and with didactic passages which occasionally border on the homiletic. Emma Minde’s reminiscences are classical in form; within the overall genre of the dcimowin, the factual account, she alternates between the autobiographical text or dcimisowin and the counselling text or kakéskihkémowin (cf. Wolfart & Carroll 1982, Ahenakew & Wolfart 1987). In all of this, the degree to which traditional Cree beliefs and the teachings of the Roman Catholic church seem to have become inte- grated one into the other seems extraordinary. ‘To Watch and to Listen Emma Minde's reminiscences are permeated by the paramount impor- tance of teaching the young, expressed in a profusion of terms for advice and counsel, for teaching and parental control: kakéskim— vta ‘counsel s.o., preach at s.o.’ kakéskimiso— vat ‘counsel oneself’ kakéskihkémo— vat ‘counsel people, preach at people’ miyo-kakéskihkémowin— Ni ‘good counselling, good preaching’ sihkim— vta ‘urge s.o. by speech’ sthkiskaw— vra ‘urge s.o. bodily’ kitahamaw— via ‘advise s.o. against (it/him)’ kihkam— vra ‘scold s.o.' itaspiném— vta ‘call s.o. thus in anger, angrily call s.o. such a name, thus scold s.o. in anger’ Their Example Showed Me the Way kiskinohamaw— vta ‘teach s.o., teach (it) to s.o.’ kiskinohamaké~ vat ‘teach things’ kiskinohaméso— vai ‘teach oneself’ kiskinohamato— vai ‘teach one another kiskinowapam— vra ‘watch s.o.’s example’ kiskinowapahtih— vra ‘teach s.o. by example’ kiskinowapahtihiwé- vai ‘teach people by example’ Despite the obvious importance of learning by example, these terms of counsel and instruction, which seem equally common in traditional and Christian discourse, indicate that a great deal of teaching takes the form of urging and lecturing, warning and scolding. THE VALUES BEING TAUGHT prominently include respect for the aged and charity towards those who cannot help themselves. Leadership is characterised further by the willingness to intercede on behalf of one’s people. Emma Minde is firmly committed to the values of Roman Catholic education, and she expresses nothing but praise for the accomplish- ments of Roman Catholic boarding-schools. No mention is made of any of the problems that appear to have been a systemic trait of residential schools for much of the twentieth century; instead, her narrative is explicitly laudatory and expansive about those aspects of Roman Catholic education which are seen as positive. Deference and obedi- ence, hard work and devotion to duty are essential features of a value system, typically acquired at boarding-school, which she regards as the foundation of a proper life. IN EMMA MINDE’S WORLD VIEW and, presumably, in her life experi- ence, transcendental values are tightly linked to practical competence. In discussing the division of labour between men and women and the traditional skills that have been disappearing more and more rapidly, she stresses the virtue of self-reliance, of being in control to the extent that natural circumstances permit and, in particular, the crucial impor- tance of planning ahead, each year, for the severe winter. kwayask é-ki-pé-kiskinowapahtihicik Industry and cleanliness around the house are taken for granted as an integral part of a woman’s duties as taught in a Catholic boarding- school. A wide range of household practices are surveyed, from sewing techniques and beadwork design to culinary specialties, but rarely dis- cussed in detail. Doing the laundry at the slough is one activity which Emma Minde treats less cursorily, and her tale is a welcome complement to Rosa Longneck’s account (in chapter 9 of Bear et al. 1992) of soap-making — a commonplace task, to be sure, but transcended by an extraordinarily lively and well-presented narrative of how it is done and how she her- self used to do it. ‘The most remarkable report, ironically of a wholly innovative tech- nology, is Emma Minde’s description of how the girls of a Roman Catholic boarding-school in the 1920s would produce woollen stock- ings, first knitting them by hand and then mass-producing them by a combination of simple machinery and handiwork. Throughout, wifely loyalty ranks high among the virtues extolled in this text; it is memorably illustrated in the vignette of Dan Minde being taught to read, as an adult and a chief, by his second wife. RESPECT FOR ONE'S ELDERS is a dominant theme in Cree education, and Emma Minde relies on a rich choice of terms for its expression, e.g., kihcéyim— vra ‘think highly of s.o.’ ayiwakéyim— vra ‘think more of s.o., regard s.o. more highly’ mandcim— vra ‘speak to s.o. with respect, speak of s.o. with respect’ mandacih— vta ‘treat s.o. with respect’ She employs three pairs of stems to speak about the care and love with which people should treat one another: kitimdkéyim— vta ‘feel pity towards s.o., be kind to s.o., love s.o.’ kitimakinaw— vra ‘take pity upon s.o., lovingly tend s.o.’ Their Example Showed Me the Way XVII kanawéyim— vTA ‘look after s.o., take care of s.o." kanawapam— vrta ‘look at s.o.; look after s.o.’ pamih— vra ‘tend to s.0o., look after s.o.’ pamin— vra ‘tend to s.o., look after s.o. (with one’s hands)’ Ranging from character and attitude to the purely practical, these six are in turn embedded in sets of closely related terms, e.g., pamih— vra ‘tend to s.o., look after s.o.’ pamihiso— vai ‘tend oneself, look after oneself’ pamihtamaw— vta ‘tend to (it/him) for s.o., look after (it/him) for s.o. pamihtamdaso— vat ‘tend to (it/him) for or by oneself, look after (it/him) for or by oneself’. Mere lists of abstract stems, however, pale beside the complex inter- play of actual, inflected verb forms in their text sequence. In relating the marriage of Mary-Jane Minde, for example, Emma Minde begins with a set of four verbs in which two instances of the stem pamih— con- stitute an outer layer enclosing an inner pair of instances of the stem kitimakéyim- : STEM SUBJECT A ka-miyo-pamihikot ‘that he would provide well for her a B —ka-kitimakéyimik ‘he will care for you’ A B= é-ki-kitimakéyimat ‘she loved him’ B A kwayask é-ki-pamihat ‘she looked after him properly’ B While the choice of stems exhibits one pattern (represented schemati- cally by aBba), the agentive subjects alternate in another (schematically AABB), with the prospective husband given grammatical prominence in the first two verb forms, and the prospective wife in the last two; the two patterns crosscut each other. kwayask 6-ki-pé-kiskinowdpahtihicik Elaborate figures of repetition and variation of terms for care and love are conspicuous throughout this passage (in chapter v, section 43), which ends with eloquent praise for Emma Minde’s sister-in-law Sophie and her devoted care for Chief Ermineskin's widow: .., ayiwak éwako 6-ki-kitimakéyimit, ..., O-Ri-kitimakéyimat ayisiyiniwa, é-ki-kitimakéyimat kéhté-aya; péyak mana nétokwésiwa min 6-ki-kanawéyimat 6-ki-kitimakéyimat. (EM43) . , she especially used to love me, ..., she loved people, she loved old people; she also used to keep one old lady, lovingly.’ RELIANCE ON INIERCESSION is another central domain where it would be forbiddingly difficult to disentangle the pre-Christian and Catholic strands. The réle of advocacy in a Cree context is beautifully laid out in the story which Emma Minde (who by her marriage herself became a member of the Ermineskin band) relates of the making of a chief. As Dan Minde is trained for his future réle as a leader, he is taught one obligation above all others: to take up for his people, to intercede for them with the outside authorities, to serve as their advocate. The Cree terms which have come into use as translations of English legal terms, especially in the field of criminal justice, guilt and inno- cence, differ dramatically from their English models in that most of them include a presupposition of guilt; they have a built-in sense, which may well reflect the realities of a small-scale, band-level society, that to be accused is to be guilty. In one of the highlights of the text (in chapter v, section 44), Emma Minde reports the counselling which Dan Minde, while still a young man, received from the old chief k-ésihkosiwaydniw, more widely known as Ermineskin — an account further confirmed and authenti- cated by reference to oscikwanis, Ermineskin’s widow, who was person- Their Example Showed Me the Way ally known to the narrator since she had been kept in her old age by Emma Minde'’s sister-in-law. We are told of the old chief’s prophesy that Dan Minde, too, would some day become chief and we are then given his instructions about the foremost duty of a chief: “to take up for his people” (with the term otiyinima ‘his people’ here referring to the people in his charge). The injunction is illustrated in the context of the Anglo-Canadian legal sys- tem, which is seen from a perspective not of right or wrong, guilt or innocence, but of the need for intercession and grace. This fundamental lack of agreement between the adversary system of Anglo-Saxon justice and the Cree system, where the accused begs for mercy (and which shows remarkable similarities to the theology of the New Testament), results in a monumental lack of understanding — and rarely has the Cree system of suing for leniency been put more clearly and more eloquently than in Emma Minde’s account of how Dan Minde was instructed in his chiefly duties by Ermineskin. New Terms, Old Form While Emma Minde's autobiographical narrative is heavily Catholic in inspiration, its literary form belongs to a genre of dcimowin-texts in which narrative stretches are interspersed with didactic or homiletic passages. Throughout her text, Emma Minde relies on subtle variations in the formation of verb stems to create the dense texture typical of literary texts in Cree. The stem wikim-, for instance, together with other stems derived from it, constitutes a simple etymological set: wikim— vta ‘live with s.o.; be married to s.o.’ kihci-wikim— vra ‘be formally married to s.o0.’ wikihto— vai ‘live with one another, be married to one another’ kihci-wtkihto— vat ‘be formally married to one another’. In establishing such a set and then varying the elements and adding to them (the preverb kihci, for instance, with its overtones of ritual sanc- tion), storytellers employ one of the most common figures of Cree rhetoric. xx kwayask 6-ki-pé-kiskinowapahtihicik In Emma Minde’s discourse, the set of textually linked stems, in fact, extends far beyond the four examples above. In terms of etymolog- ically related elements alone we also find verb stems like wiki— vai ‘live there, have one’s home there’ kihci-wiki- vat ‘live formally; live in residence’ and nouns like wikihtowin— Ni ‘living together, matrimony’ kihci-wikihtowin— Ni ‘formal marriage, Holy Matrimony’. ‘The semantic field further includes many stems which overlap with the above but also cover additional ranges of meaning, e.g., wicéw— VTA ‘accompany s.0., live with s.o.’ wicéhto— vat ‘live with one another’ witokwém— vra ‘share a dwelling with s.o., live with so.’ aya— vat ‘be there, live there’ wic-dyam— vra ‘live with s.o.’ Whether by accident or as a consequence of the perspective from which she tells her story, Emma Minde further uses the term ondpémi—_ vat ‘have a husband, be married (as a woman)’ while omitting the corre- sponding wiwi— val ‘have a wife, be married (as a man)’. In all the above examples, the use of the preverb particle kihci ‘grand, formal; holy’ is an overt sign of a Christian term; in others, the influence of English-language patterns, both linguistic and cultural, may be less obvious, as for instance in otinito— vat ‘take one another; marry each other’. There are certain subject areas in which Emma Minde seems to show a distinct preference for abstract nouns, e.g., kihci-wikihtowin— i ‘formal marriage, Holy Matrimony’ iyisdhowin— Ni ‘resisting temptation’. Their Example Showed Me the Way XXII She also uses various turns of phrase which appear to be based on English models, such as the indirect question tanité k-ési-kwéskicik ‘where to turn’ and the object-and-verb phrase miyawdtamowin é-nitonahkik ‘seeking fun’ in ..., namdoy kiskéyihtamwak tanité k-ési-kwéskicik anima miyawatamowin é-nitonahkik. (EMg) ‘..., they don’t know where to turn next in their search for amusement.’ or the metaphor suggesting that days might be ‘lost’ in naméy dhci-nakiw ka-mah-minihkweét, kisikawa ka-wanihtdat, .. . (EM28) ‘He did not stop [in his work] to go drinking around, to lose whole days, ...’ Despite the occasional loan translation, the phraseology of these remi- niscences is clearly traditional, and terms with an obvious Catholic overburden (though typically on a Cree base) such as iyisdhowin— NI ‘resisting temptation’ occur side by side with ordinary Cree expressions The established norms of Cree literary style prevail even where the subject matter may be thought of as purely Catholic. In the following example, both verb stems are marked (by the stem-final derivational suffix -hto-, which precedes the inflectional suffix -t) as reciprocal: ..., ayisiyiniw aya, ka-kitimakéyihtot kwayask ké-wikihtot. (EM7) ‘..., when people love one another and when they are properly married.’ While the rules of English grammar restrict reciprocal verbs to the plural form (they love each other, never she loves each other — which is why the translation of the above sentence into English has to be fairly free), the use of reciprocal verb stems in the singular form is a tell-tale sign of high rhetoric in Cree. kwayask é-ki-pé-kiskinowdpahtihicik THE DEVOUTLY CATHOLIC content of this text is reflected in an exceptionally rich set of terms dealing with matters of doctrine and conduct. The interplay between the Cree virtue of hard work with the Catholic doctrine of good works is a fundamental part of Emma Minde'’s story. A truly noteworthy pattern is the re-use of ordinary and traditional terms in specifically Christian senses, e.g., pihkoho— vat ‘free oneself, escape; be saved’ patiniké— vai ‘make a mistake, take a wrong step, transgress; sin’ In some cases, such semantic extensions are triggered by the introduc- tion of new objects or practices, e.g., minihkwé— vat ‘drink; use alcohol, abuse alcohol! pihtwawin— Ni ‘smoking; smoking cannabis, cannabis abuse’ In the same fashion, some of these re-used terms reflect the shift from one moral and religious system to another, ¢.g., pawamiwin— NI ‘spirit power; witchcraft’ pastaho— vat ‘have one’s transgressions fall upon oneself and one’s children; sin, be a sinner’ Words which retain both their basic and their extended meanings are common, with all their ambiguities and tensions, in technical con- texts — whether theological or commercial: ..., niki-wapahtén kisé-manitow é-tipéyimikoyahk é-ki-awihit ékoni anih aya, awésisa kaw é-ki-otinat. (Em4) ‘..., [saw that God in His power over us had given us this child on loan and that He had taken her back again.’ atiht néhiyawa, atiht moniyawa ki-awihéw. (EM58) ‘Some [fields] he had rented out to Crees, some to White people.’ Their Example Showed Me the Way XXIII Similarly: ... ki-wawéyistam ka-nakatahk askiy... (EM4) ‘, .. she was prepared to leave this world behind. . .’ niki-miyawak anih aya askiya nosisimak; péyak iskwéw, ékwa niso napéwak, ndsisimak niki-miyawak. (EMs58) ‘I gave the land [lit., these pieces of land] to my grandchildren; to one granddaughter and to two grandsons | gave it.’ The context may be commercial, the lexical meaning may be extended well beyond its traditional realm to include divisible real estate, but in this last example the construction displays the classical form of a chias- tic reversal of word order. NEW TERMS AND INNOVATIVE USES of age-old terms are readily inte- grated, as the above examples illustrate, into a discourse which, despite its Roman Catholic content and flavour, exhibits the established fea- tures of Cree literary form. Among the more striking aspects of Emma Minde’s text are the long sequences of parallel clauses, e.g., ... Ekwa méy é-kiskéyihtahkik é-tétahkik étok 6m dya, ka-tétdsocik, ka-misiwandcihisocik, ké-nipahisocik. (EM36) .. and they presumably do not know what they are doing when they do this to themselves, when they destroy themselves, when they kill themselves.’ kispin ka-kisitwahikoyahkik, ka-ponéyihtamawéyahkik, naméya ka-~, nambya ka-kisistawayahkik ayisiyiniwak, naméy mina ka-~ kimdéc ka-néotinayahkik, méy k-Gh-ayimémayahkik. (EmM34) wav kwayask é-ki-pé-kiskinowdpahtihicik ‘if they have angered us, for us to forgive them, not to —~, not to stay angry with people, not to fight them behind their backs, not to spread gossip about them.’ Parallelism is a fundamental feature of Cree rhetoric; when taken to the lengths illustrated here and used repeatedly, it imparts a special force to the homiletic tone of the text. In referring to the two women who exercised such a profound influ- ence on her life, Emma Minde goes back and forth between kin terms such as nisikos ‘my father’s sister, my mother’s brother's wife; my mother-in-law, my father-in-law's brother’s wife’ and English appella- tions such as Mrs. Minde; one reason for this usage may well be that these are public figures whose names are widely recognised in central Alberta. (In most traditional texts, the use of personal names for deceased members of the family is avoided and kin terms appear either with the absentative suffix -pan, e.g., nOhkomipan ‘my late grand- mother’, or in periphrastic constructions; cf. Wolfart 1992: 405-6.) At the same time, the narrator studiously comments on the anachro- nistic use of ordinary kin terms, as when she refers to her future hus- band as niwikimdkan ‘my spouse’ even though she reports from the per- spective of the bride-to-be, and also when she uses the same term for him retrospectively even though he is no longer alive: ..., niwikimdkan ékwa —nik-étahkémaw, dsay ékwa é-ki-nakasit — (EM41) ‘...,and my husband —I will call him by that kin term even though he has already left me behind —’ She similarly employs a distancing comment on the one occasion where her discourse might be misunderstood as implying self- aggrandisement, a serious violation of Cree social norms: namdya nindhté-mah-mamihcimon pimatisiwin ohci, maka... (EM5) ‘I do not want to brag about the life I lead, but. . .’ Their Example Showed Me the Way Finally, she opens the chapters of her narrative with a self-effacing comment designed to stress that she only speaks about her life in response to repeated requests: awa ka-kakwécimit iskwéw aw Ota ka-pikiskwéhit; (EM7) ‘This woman [Freda Ahenakew] asked me, when she made me speak in here [the tape-recorder];’ ..., €wakw aw aya, iskwéw awa k-aciméhit aya, ékosi é-isi-nitawéyihtahk k-@cimostawak, ... (EM11) _.., it is this woman [Freda Ahenakew] who is making me tell about it, that is what she wants me to tell her about, .. . ékonik ok dya, é-nitawéyimit aw aya Mrs. Ahenakew k-dcimakik aya, nisis kwa aya nisikos,... (EM43) ‘It is these Mrs. Ahenakew wants me to tell about, my father-in-law and my mother-in-law, . . .’ ékwa ok diya iskwéwak ké-nitawéyimikawiyan aya kik-dcimakik aya, éta maskwacisihk, ... (EM50) ‘And it is these women I am expected to tell about, here at maskwacisihk, ...’ These formal opening passages illustrate another characteristic feature of Cree literary form. Bearing the hallmarks of classical style and form, the reminiscences of Emma Minde are an eloquent testimony of the remarkable educa- tion which turned the shy, even morose girl she insists she once was into an old woman of resounding rhetorical gifts. Arranged Marriages Emma Minde outlines the married lives of three women: her own and that of two older women, the wives of her father-in-law and his brother, whose teachings shaped her life as a married woman. In effect, then, we are told much the same tale three times over — and the repetition makes it all the more impressive. xxv kwayask é-ki-pé-kiskinowdpahtihicik The decision for a young woman to be married is made, at least for- mally, by her father. When she first introduces the topic of her arranged marriage, Emma Minde speaks only of her parents, e.g., maka ninikihikwak é-wi-nanahihtawakik é-sihkimicik, ... (EM3) ‘But I was going to obey my parents since they urged me, .. .’ Her narrative tells us nothing of the consultations and negotiations which may have been part of the arrangements between the two sets of parents. She merely reports that her parents would habitually stop and stay with her future husband's parents when travelling in the region. In the event, the young man’s parents come to Saddle Lake to ask for the young woman, and they proceed to take her home with ther. Emma Minde uses the plural form for the first two verbs in the follow- ing sentence to suggest that the discussions included both fathers and mothers: ..., kd-ki-pé-nitawapamacik aya ninikihikwa, é-pé-mamiskétamawacik 6m aya, okosisa éyapic é-mésdpéwiyit, é-ki-nitawéyimit okosisa ka-wicéwimak. (EM39) ‘..., that is when they came to see my parents, they came and discussed with them the fact that his son was still a bachelor and that he wanted me to marry his son.’ In the second half of the sentence, however, she chooses the singular for the main verb, and also the singular possessor for the two instances of the possessed noun okosisa, to indicate that the key phrases were spoken by the (previously mentioned) groom's father. It is the bride's father, too, who finally puts the question to her: “kiwi-wicéwéw ct aw oskinikiw?” é-itikawiyan; (EM4o) ‘“Are you going to marry this young man?” was said to me;’ (even though the quotative verb form which follows does not specify the speaker), When she remains silent, she is scolded — she still remembers the very words her father spoke — and only then she acqui- esces, hesitantly and with filial deference: Their Example Showed Me the Way xxi XXVIII “wiy é-sthkimiyan, ‘éha’ nik-étwan étokwé.” (EM4o) ‘“Since you urge me, | will presumably say yes.”’ THE CRITERIA AND ARGUMENTS which a young woman's father would have weighed in agreeing to give her away are implicitly recited in the same passage: ..., wiyawaw éwako é-ki-wiyasiwatahkik 6m aya, 6-ki-kakdyawisit awa,..., é-ki-nanahihtawat 6htawiya. (EM4o) ‘... but they [the parents} made the decision, and he [her future husband] was a good worker . . . , and he obeyed his father.’ In the opening summary, her parents’ thoughts are represented as follows: é-itéyihtahkik ékoni kwayask, ka-ki-pamihit kihci-wikimak[i] éwakw ana napéw,... (EM3) ‘they [my parents} thought that he would [do] the right thing, that this man would be able to provide for me if I married him...’ The narrative goes on to impute a motive to the other side as well. 6-ki-étokwé-nisis-kakwé-miskamawat iskwéwa aya, tanih ékoni ka-kitimakéyimikot, ... (EM4o) ‘My father-in-law must have tried to find a wife for him, one who ’ would love him,.. .’; but then the narrator, ever sensitive to reproach (for self-righteous- ness), immediately distances herself by a self-deprecatory remark. When Mary-Jane Minde was given to Dan Minde, it was her older brother who arranged the marriage: ..., kon és é-ki-aya-sthkimikot ... (EM43) *..., that one had urged her...’ In this case, the narrative reports an explicit argument in favour of the particular suitor: that he would be a good provider and that he was already accustomed to a life with children. kwayask é-ki-pé-kiskinowapahtihicik For Mary Minde, finally, the de facto guardians who took charge and acted in loco parentis were the nuns running the boarding-school: ..., ki é-nitawéyimiht ka-kiwétotawét osdm aya,... (EM65) ‘,.., for they did not want her to go back to her grandfather, . . .’; (they thoroughly disapproved of his conjuring). Explicitly declaring their intention, “ka-miskamatinan awiyak ka-wicéwat.” (EmM65) ry We will find you someone to marry.”’, they chose in Sam Minde a young man who had worked at the school: ..., €-ki-itikot ékoni ka-kihci-wikimét, . . . (EM65) ‘..., they had told her to marry that one, . . .’ —and in her case there is none of the normal lament, for we are told that she knew him. BOTH THE RITUALS of marriage and the values for which they stand offer wide scope for conflict between traditional Cree practices and the doctrines enforced from time to time by the Roman Catholic Church. The conflict of values is most obvious with respect to cross-cousin marriage. Under this ancient principle, cohesion between families is maintained from generation to generation; but to a Roman Catholic priest, the very notion of a woman marrying the son of her father's sis- ter or of her mother’s brother (one of her cross-cousins) is repugnant — and it seems to matter little that, conversely, the sons of her father’s brother or of her mother’s sister (her parallel cousins) are classified as her brothers and subject to the strictest taboo. When the young woman to whose reminiscences we are listening was taken from her childhood home at Saddle Lake to be married at Hobbema to a man she had never seen before, she did not, as she puts it, know any of her future family. Her father-in-law, Dan Minde, had in fact accompanied her parents when they went to visit her in hospital at Ponoka (not far from Hobbema), where she had spent several months having “lost her voice” (em3g). A mere two weeks after her release from Thetr Example Showed Me the Way hospital, Dan Minde had come to arrange her marriage to his son and to take her away. There is no indication in the narrative of the relationship, genealogi- cal or conventional, between the two families which in traditional Cree society determines the eligibility of marriage partners, and the absence of any such cross-cousin relationship has since been explicitly con- firmed (to Freda Ahenakew) by the narrator; but this, of course, is an aspect of Cree culture which the missionaries had been especially anxious to modify. For the present case, the Roman Catholic influence is reflected in the fact that the term nisis ‘my mother’s brother, my father’s sister's husband; my father-in-law, my father-in-law’s brother’, which in the proper genealogical context would have been appropriate for a potential or future father-in-law as well as for an actual one and thus might have been used from the outset, does not appear until after the marriage. The motive Emma Minde attributes to her parents sixty years later recalls the common pattern of folk etymologies: éwak ohc étokwé ké-ki-nawasénamawicik napéwa ka-wicéwimak, .. . , éké é-ohci-nisitawéyimakik ayisiyiniwak. (EM8) ‘That must have been the reason why they chose a man for me to marry, ... , because I did not know people.’ It certainly need not be taken literally. It is noteworthy that Emma Minde seems so thoroughly steeped in Roman Catholic doctrine that the institution of cross-cousin marriage does not even rate a mention in her narrative — or should the implicit excoriation of this mortal sin be part of the constant emphasis on proper marriage? Instances are plentiful, and some stand out by their rhythmic style: ékos anim 6é-ki-isi-miyo-pimatisicik, ; wikiwin é-ki-miyacik aya otawdsimisiwawa aya, kah-kihci-wikimaétwaw[i] dwiya. (—EM34) ‘In this way they have led a good life, they have given their children a home, after getting properly married to someone.’ xa kwayask 6-ki-pé-kiskinowapahtihicik ahpé wiya césos 6htawihkawina, ‘kihcihtwawi-cosap’ ka-ki-isiyihkAsot, ékwa okéwiya, kihcihtwawi-mariy, é-ki-kihci-wikihtoyit, cisas wist dya, é-ki-ayat anim dya wikiwin, ita 6-ki-kitimakéyimikot, 6htawiya nik-étwan ékwa okdwiya; (EM42) ‘Even in the case of Jésus, his step-father, St. Joseph as he is called, and his mother, Ste-Marie, had been properly married, and Jesus, too, had a home where they loved him, his father (1 will say) and his mother; tanitahtwéw nipéhtén 6té ndway, ékonik anohc ka-kisikak kwayask é-pimatisicik, ka-kihci-wikihtocik, kwayask é-pamindcik otawdsimisiwawa, ékoni Ghi 6-pé-péhtaman nist dya pikiskwéwina. (EM5) ‘Many times I have heard in the past that those live right to this day who were properly married to each other, that they look after their children properly, these words | have been hearing myself.’ éyapic kiwapaméwawak atiht ayisiyiniwak, kéh-otinitotwawi kah-kihci-wikihtotwawii, éyapic 6-wicéhtocik, éyapic 6-kitimakéyihtocik, éyapic wikiwin é-miyacik aya otawasimisiwiwa. (EM34) ‘Some people you still see, if they have made a commitment to each other and were properly married to each other, still staying married to each other, still loving each other, still giving their children a home.’ Overtly, the above examples simply extol the virtues of a life-long com- mitment, of a stable home for the children, and of a formal act accom- panied by high ritual. Their Example Showed Me the Way XOXIT Beside those areas where Cree and Roman Catholic traditions are most sharply in conflict, there are many others where they are fully in concord: the need to provide for one’s children, above all, but also for the orphans; the virtue of providence and hard work; charity towards the old and the poor; etc. In the absence of conflict, however, such top- ics tend to receive very little attention from missionaries, historians, ethnologists and those who themselves live at the intersection of these two worlds. Paradoxical as it may seem, scholarly neglect of how closely struc- tural configurations may be matched across cultures even extends to topics which are otherwise of perennial interest. In the case of the arranged marriages related in this text, the most striking pattern illus- trated is that of patriarchal control, with the key réle readily passing from Cree fathers (or older brothers) to Roman Catholic priests. THE WOMEN whose life histories we have been recording agree to a remarkable extent in the sentiments to which they give voice. There is no overt expression of resentment or of objections to their powerless state; if such exist, they are coded in other terms. The explicit remark of Rosa Longneck (in chapter 9 of Bear et al. 1992; cf. also the discussion in Wolfart 1992: 393-96) is all the more noteworthy: awas, é-ki-mékihk anima niya, méy dnima é-ohci-pakitinisoyan, ékota. (RLg-8) ‘Go on, the fact is that I was given away, the fact is that I did not have a choice in the matter.’ Obviously, the absence of overt statements cannot by itself be con- strued to prove absence of the underlying emotions. The only emotion which is openly discussed is the overwhelming horror of a husband and a family the young woman has not even met. This is a recurrent theme. fn Emma Minde’s narrative, it almost sounds like a refrain, first invoked at the very beginning: ki-dyiman .. . , éka é-nisitawéyimakik ayisiyiniwak. (EM3) ‘It was difficult .. . , since I did not know the people.’ kwayask é-ki-pé-kiskinowdpahtihicik mak dyiwak ki-dyiman . .. , moy Ghpé céskwa é-nisitawéyimak. (—EM3) ‘But it was worse .. . , | did not even know him yet [the young man whom | was to marry]. ki-dyiman pimatisiwin osim; nambéy aya, méy sémak ayisiyiniw ati-nakaydskawaw 6k ka-nisitawéyimiht,... (EM3) ‘Life was difficult, and you don’t get used to a person right away when you haven't known him before, .. .’ She then repeats the lament at the close of her own story, albeit with a slight variation: ..., m6ya wist é-ohci-nisitawéyimit, ékwa méy nist é-ohci-nisitawéyimak. (EM4o) ‘..., he did not know me, and | did not know him.’ ..., osam éké céskw ahpé ohkwdakan é-wapahtamwak, ... (EM4o) ‘..., for I had not yet even seen his face, .. .’ ki-dyiman .. . ; niki-miskamaékawin niya napéw ka-wicéwak, ékosi méy 6-ohci-nisitawéyimak, ... (EM40) ‘It was hard... ; a man had been found for me to marry, and I did not know him,...’ It is striking that Glecia Bear uses almost the same words (in her chapter on ‘A Woman's Life’ in Bear et al. 1992): moy 6m ahpé é-nisitawéyimak awa napéw, ké-wikihtahikawiydn. (GB8-10) ‘I did not even know the man whom it was arranged that I would marry.’ ... , 6kd é-nisitawéyimak aw awiyak ka-miyiht niya, ka-wikimak. (GB8-10) ‘..., since I did not even know this person to whom I had been given, for me to be married to him.’ Their Example Showed Me the Way _xxxtit The parallels range from the overall sentiment all the way to the choice of words and, indeed, of the grammatical constructions with their prefer- ence for indefinite agent forms. For Mary-Jane Minde, too, the salient point which is being repeated is that she did not know the man she was to marry: wista naméy é-ohci-nakayaskawét 6hi napéwa,... (EM43) ‘she, too, had not been familiar with that man, .. .’ In Emma Minde’s own story, the whole issue of being married to a stranger culminates in the dramatic scene of her arrival: at midnight, coming into a strange house, to have her sleeping husband pointed out to her by an eleven-year-old sister-in-law: “awita...!” (EM41) “There he is... !”’ Given Emma Minde’s rhetorical exuberance on many other occasions, it is remarkable that she treats this crucial scene with climactic under- statement. The anguish which even after a lifetime permeates these narratives is almost palpable. In listening to them on the eve of the millennium, we may find a measure of relief in the more joyous emotions which, in retrospect at least, were also part of Emma Minde’s new life: péyakwan mistah aya niki-miyawétén, niki-miywéyihtén —~ (M42) ‘All the same I had lots of fun and I was happy ~’ This remark concludes the report of the church wedding, attended only by the couple, two witnesses and the priest. STATEMENTS OF EMOTION or evaluations from a personal point of view are rare in Cree texts, but in a woman's life history — as illustrated by Glecia Bear and Emma Minde alike — the experience of being given away in marriage is evidently the most dramatic: xxiv kwayask é-ki-pé-kiskinowapahtihicik ..., iyikohk é-pakwataman é-matoyan, ... (GB8-11) ‘..., [ hated it so much and I was crying, . . .’ é-ki-matoyahk anima nikéwiy aya,... (EM41) ‘We did cry, my mother and I, . . .’ Even when recalled from the philosophical perspective of old age, the young brides’ distress reverberates still in the old wives’ lament. Their Example Showed Me the Way xxxv Editorial Notes The text here presented was recorded in two sessions, the first on 15 June 1988 (the introduction and chapters 11 and 11) and the second, larger part (chapters 1v-vi11) on 22 June 1988. Presentation of the Text The editorial conventions in general follow the practice of other recent text editions (Vandall and Douquette 1987, Bear et al. 1992, Whitecalf 1993). In preserving the variation between the full form of words and preverbs and their reduced variants (with word-final vowels elided), we specifically adopt the conventions of Bear et al. 1992; cf. Wolfart 1992: 32-37, 351-56. THE CRITICAL EDITION is an attempt to transfer as much as possible of the spoken performance onto the printed page; while some normali- sation is inevitable, there is a conscious effort to keep it to a minimum. The distinction between the text itself and the editorial apparatus needs to be maintained at all times. All queries and comments (and any other editorial matter not relegated to the Notes to the Text) are marked typographically, either by means of special symbols or by being enclosed in square brackets. The only exceptions to this rule are the chapter and section numbers and the chapter titles and section headings (printed as part of the English translation), all of which are editorial additions. XXXVI! XXXVI When the spoken text includes occasional words or brief stretches in English, these are printed in italics; the same rule applies to English proper names. (In the translation, conversely, proper names or techni- cal terms which retain their original Cree form are also printed in ital- ics.) Terms being cited or defined, including proper names, are enclosed in single quotation marks. The text here printed is much closer to normal conversation in every aspect of its style than the prose to which most readers are accus- tomed. We have also refrained from re-arranging sections within the text even though one and the same topic may come up in a number of different contexts and prose of considerable substance or power may alternate with more mundane passages. The printed text reflects the spoken text as recorded. THE SPOKEN PERFORMANCE represented by the printed text is transcribed as fully as possible from audio-tape; but the extraneous sounds which are recorded along with it are documented only if they directly affect the discourse. When the speaker interrupts herself and the recorder is turned off and on, this is documented in the printed text by the symbol *== , while the symbol */* marks the involuntary interruption at the end of the tape. In all such cases, the recording may stop while the speaker is still in mid-sentence (or start after she has already begun to speak); as a result, the record often shows a fragmen- tary sentence. Fragmentary words are mainly due to the speaker interrupting her- self while searching for the right word, or catching herself in a slip of the tongue. In normal speech, however, not all slips of the tongue are corrected, and audio-recordings in any language include sentences which an author might well rewrite in revising a written text for publi- cation; such sentences have not been modified in this edition but left as originally spoken. All external breaks and ellipses are fully marked, including the recording faults (signalled by the symbol ##*# printed centred on a separate line) and minor technical flaws (with the symbol # embedded in the running text) found with increasing frequency in the later third of the text. kwayask é-ki-pé-kiskinowapahtihicik THE MANUAL AND FACIAL GESTURES which are part of most narra- tive events are documented only at a minimal level. Where their lin- guistic and pragmatic traces can be recovered in the text as recorded, they are identified by the standard notation [gesture] and, occasionally, some further detail. Amongst other nonlinguistic features, only those audible responses which can be subsumed under the category of laughter have been included. While the notations [é-pahpit] and [laughs] refer to the speaker, [é-pahpihk] and [laughter] mark the response of the audience (but may, of course, also include the speaker). In the introductory essay and in the editorial notes, passages cited from the text are identified by the two-letter code EM followed by a sec- tion number; citations from Bear et al. 1992 are similarly identified by chapter-and-section number and the codes Gs for Glecia Bear and RL for Rosa Longneck. In both the text and the translation, centred queries, comments or asides are individually identified as spoken by Freda Ahenakew [ra] or Emma Minde [EM]. TYPOGRAPHICAL CONVENTIONS, SPECIAL SYMBOLS AND ABBREVIATIONS: xxxx [text in roman type] primary language (Cree in the text, English in the translation) xxxx [text in italic type] secondary language (English in the text, Cree in the transla- tion) xxxx” [double quotation marks] quoted speech xxx [single quotation marks] [1] quoted speech (if embedded within quoted speech) [2] cited word —- [em-dash] syntactic or rhetorical break (usually sharper than those marked by comma or semicolon) within a sentence Their Example Showed Me the Way ( ) [parentheses] parenthetical insertion (usually spoken at lower pitch or volume) -~- [wave-hyphen within the word] fragmentary word, resumed -~ [wave-hyphen at the end of the word] fragmentary word ~~ [wave-hyphen following the word] fragmentary sentence weves [three doubled wave-hyphens] external break =/* [two doubled wave-hyphens separated by a slash] external break: change of tape st [three doubled wave-hyphens, slashed] recording fault # [doubled wave-hyphen, slashed] minor recording flaw [a] [roman type enclosed in square brackets] editorially supplied word-final vowel (elided under the rules of vowel combination and restored on the basis of vocalic, prosodic or syntactic evidence) [xxxx] [italic type enclosed in square brackets] editorial comment (including such standard comments as [é-pahpit], [laughs], [gesture], etc.) kwayask é-ki-pé-kiskinowdpahtihicik [sic] [‘indeed’] confirmation that the preceding word is correctly printed (usually in the case of an uncommon or otherwise remarkable form, e.g., minor idiosyncracies, dialect discrepancies, slips of the tongue) fi.e.} |‘that is] proposed emendation or completion of a fragment; explica- tion or elaboration (used in the English translation instead of the more technical sc., which is restricted to the Notes to the Text) [?sic] [‘really?’] caution that the identification of the preceding word remains in doubt Translation Although no effort has been spared to keep the translation faithful to the original text, there are all too many occasions where a literal trans- lation would mislead rather than illuminate the meaning it attempts to express in another language. By retaining Cree names in the English translation (even where widely known English equivalents exist), we preserve the distinction made by the narrator, who in certain contexts may have a preference for one term or the other and sometimes goes back and forth between them. Proper names, moreover, are notoriously difficult to translate. Popular practice notwithstanding, many names resist morphological analysis and etymological interpretation, and even the pragmatic identi- fication of persons and places is often difficult. Both in the translation of the text and in the introductory essay, we follow Emma Minde’s own usage (EM33) in choosing the somewhat archaic term ‘boarding-school’ (where the context indicates that this is the reference of the unmarked term kiskinohamatowikamikw- ‘school, Their Example Showed Me the Way XLE XLII school-house’) in preference to the more recent term ‘residential school’, which might be anachronistic. Note that the translations presented in the introductory essay are occasionally more literal than those given in the text edition itself. In the glossary, entries which have both a general and an ecclesiasti- cal meaning include an explicit notation: pihkoho— vat ‘free oneself, escape; [Christian:] be saved’. Terms which are invariably Christian in reference, like ayamihad— vat ‘pray, Say prayers; participate in a religious observance’, are not specially flagged. IN THE TRANSLATION of the Cree text into English, ethnological and genealogical accuracy have on occasion had to be sacrified to the requirements of fluency. In particular, we have chosen to translate nisikos as ‘my mother-in-law’ when it refers to Mary-Jane Minde, the mother (in fact, step-mother) of Emma Minde’s husband, but as ‘my aunt’ when it refers to Jane Minde, the wife of her husband's paternal uncle. The problem is acute when the term appears in the plural, as in ... Oki nisikosak nis Oki ka-mamiskémakik. (EM68) ‘... these two nisikosak about whom | am speaking.’ A literal translation, ‘these two mothers-in-law’, would be confusing; the only practical solution is to use a conjunction in English and refer to the two individuals who are combinable in Cree but not in English as ‘both my mother-in-law and the wife of my father-in-law’s brother’. In the parallel case of the term nisis ‘my mother’s brother, my father’s sister's husband; my father-in-law, my father-in-law’s brother’, the text provides an instance of both the noun (nisisak, literally ‘my fathers-in- law) and the verb (ki-nisiwak ‘they were two’) appearing in the plural — and the verb stem itself expressing a specific number: ki-nisiwak 6ki nisisak, .. . (EM45) ‘These nisisak were two in number, .. . kwayask é-ki-pé-kiskinowapahtihicik Since a direct translation of these Cree plurals into English plurals would be unacceptable (and an insensitive translation might even give offence), a fairly free rendition is called for (and, in the event, less awk- ward than in the previous case): ‘My father-in-law was one of two brothers, ...’. REFERENCES The recent history of the Crees at maskwacisihk is sketched in various works, but rarely documented; MacGregor’s popular history (1976) of the Battle River region stands out. For the early Methodist activities, the best survey is still Hutchinson 1977. The statistical summary of denominational affiliation is based on Breton and Drouin 1968. For additional comments on the form and etymology of the place name onihcrkaskwapiwinthk we are indebted to Emily Hunter. Ahenakew, Freda 1987 Cree Languages Structures. A Cree Approach. Winnipeg: Pemmican Publications. Ahenakew, Freda, and H.C. Wolfart 1987 ‘The Story-tellers and Their Stories.’ Freda Ahenakew, ed., waskahikaniwiy:niw-acimowina / Stories of the House People, Told by Peter Vandall and Joe Douquette, pp. x-xiv. Winnipeg: University of Manitoba Press. Bear, Glecia, et al. 1992 kéhkominawak otdcimowiniwawa / Our Grandmothers’ Lives, As Told in Their Own Words, Told by Glecia Bear et al. Edited and trans- lated by Freda Ahenakew and H.C. Wolfart. Saskatoon: Fifth House Publishers. Breton, P.-E., and E.O. Drouin 1968 Hobbema Ongoing Mission of Central Alberta. Translated, com- pleted and updated [on the basis of P. Breton’s original edition of 1962] by E.O. Drouin. [Cardston, Alberta: the author] Hutchinson, Gerald M. 1977 ‘Introduction.’ Hugh A. Dempsey, ed., The Rundle Journals, 1840-1848, pp. ix-lxiv. Historical Society of Alberta, 1. [Calgary:] Alberta Records Publication Board / Historical Society of Alberta & Glenbow-Alberta Institute. Their Example Showed Me the Way XLII MacGregor, J.G. 1976 ~The Battle River Valley. Saskatoon: Western Producer Prairie Books. Vandall, Peter, and Joe Douquette 1987 waskahikaniwiyiniw-acrmowina / Stories of the House People Told by Peter Vandall and Joe Douquette. Edited, translated and with a glossary by Freda Ahenakew. Publications of the Algonquian Text Society. Winnipeg: University of Manitoba Press Whitecalf, Sarah 1993 kinéhiyawiwininaw néhiyawéwin / The Cree Language Is Our Identity: The La Ronge Lectures of Sarah Whitecalf. Edited, trans- lated and with a glossary by H.C. Wolfart and Freda Ahenakew. Publications of the Algonquian Text Society. Winnipeg: University of Manitoba Press. Wolfart, H.C. 1992 ‘Introduction to the Texts; Notes.’ Freda Ahenakew and H.C. Wolfart, eds., kohkominawak otacimowiniwawa / Our Grandmothers’ Lives, As Told in Their Own Words, Told by Glecia Bear et al., PP. 17-37; 351-408, Saskatoon: Fifth House Publishers. 1996 ‘Sketch of Cree, an Algonquian Language.’ [ves Goddard, ed , Languages, pp. 390-439. William C. Sturtevant, gen. ed., Handbook of North American Indians, vol. 17. Washington, D.C.. Smithsonian Institution. Wolfart, H.C., and Freda Ahenakew 1987 ‘Notes on the Orthography and the Glossary.’ Freda Ahenakew, ed., waskahikaniwiyiniw-acimowina / Stories of the House People, Told by Peter Vandall and Joe Douquette, pp. 113-26. Winnipeg: University of Manitoba Press. Wolfart, H.C., and Janet F. Carroll 1981 Meet Cree: A Guide to the Cree Language. Second edition. Edmonton: University of Alberta Press. kwayask é-ki-pé-kishinowapahtihicik kwayask é-ki-pé-kiskinowapahtihicik Their Example Showed Me the Way [1] [2] (3) [Fa:] Asay? éskwa. ékw ékwaydc ékwa mAcipayin. Mrs. Minde awa k4-wi-acimostakoyahk anohc, Hobbema ohci, maskwacisihk ohc étikwé. ékosi, kiya séskw4c 4cimo! niya Emma Minde, maskwacisihk ohci, péyak niy aya, kéhté-ayak anik aya k-étihcik, ayinanéwimitanaw ayiwak péyak é-itahtopiponwéyan; méy kayas, ayiki-pisim, ékota é-ki-otihtam4n. mak aya, naméy 4yi nitayiwépin, k-ayiwépicik man Aya kéhté-ayak, méy —~ médy aya éwako nipimitisahén, éyapic aya niwicihtason mana é-isko-kaskihtayan pikw ita; ita k4-mamisitotakawiyan. macik aya, é-ki-mamisitotawit ayamihéwiyiniw ka-wicihak 6ta, ayamihawin ohci. nik-~ aya, nikiyokaw4wak man Aya otahkosiwak, ninitawi-wic-4yamihamawak. ékwa kihc-Ayamihéwiyiniw min é-ki-sawéyimit aya, ayamihéwi-saskamon ka-miyakik otahkosiwak, éwako atoskéwin nitétén; ékwa ka-nipépihk, kota mina man dyamihéwiyiniw ékw ayamihéwiskwéw niwicéwawak, é-nitaw-Ayamihéstamawayahkik, ayisiyiniwak ka-nakatask-~ ayi, ka-nakataskécik. ékwa at-~, dta é-ki-pé-wicihiwéyan 6ta maskwacisihk, onihcikiskwapiwinihk ohci, ékoté niy @-ohctyan, ‘Saddle Lake’ k-ésiythkaték. kayas éwako, méy ahpé ka-~ nika-ki-tépakihtén, tahtw-askiy 6ta ka-pé-wicihiwéy4n. ki-ayiman 6té ka-pé-wicihiwéyan maskwacisihk, éka é-nisitawéyimakik ayisiyiniwak. mak ayiwak ki-ayiman an[a] 4-~, an[a] 4w éskinikiw k4-wi-wicéwak, ‘Joe Minde’ é-isiyihkasot, méy 4hpd céskwa é-nisitawéyimak. maka nintkihikwak é-wi-nanahihtawakik é-sthkimicik, wiyawaw é-ki-nisitawéyim4cik €-ki-miskawacik; kwayask é-ki-pé-kiskinowapahtihicik [3] [Fra:] Ready? Wait. It only just started now. It is Mrs. Minde who is about to tell us stories today, from Hobbema, from maskwacisihk, I guess. Now it is your turn, go on and tell! | Emma Minde’s Life I] am Emma Minde, from maskwacisihk, and | am one of those Elders, as they are called, | am eighty-one years old; I reached that age in April, not long ago. But J am not retired the way old people retire, I do not follow that way of life, I still help everywhere as much as | can; where people rely on me. The priest, for instance, has relied upon me to help him with the church work here. | usually visit the sick, I go and pray with them. And now the Bishop has blessed me so that I give Holy Communion to the sick, that is the work I do now; and at wakes, at that time, too, I usually go along with the priest and the sister, when we go to pray for the people who have departed this world. | had come from onihcikiskwapiwinihk to live here at maskwacisihk, for 1, | am from Saddle Lake as it is called. That was long ago, I cannot even count how many years I have been living here. It was difficult to come and live here at maskwacisihk as | did not know the people. But it was worse for I did not even know the young man yet, his name was Joe Minde, whom I was to marry. But I was going to obey my parents when they urged me, they knew him and they had found him; they thought that this man Their Example Showed Me the Way [4] é-itéyihtahkik ékoni kwayask, ka-ki-pamihit kihci-wikimak[i] éwakw ana napéw, ékwa niki-kihci-wikimaw. ki-dyiman pimatisiwin os4m, naméy 4ya, méy séméak ayisiyiniw ati-nakaydskawaw ékA ka-nisitawéyimiht, mak é-isko-kaskihtayan, niki-wi-kakwé-sakihaw ana napéw ka-ki-kihci-wikimak. ékwa awAsisak niki-ayawananak, nisto, iskwésisak piko ka-ki-ayawayahkik. @wakw Ana nitanis anohc ékw-~ ékwa mAn Aya, ka-kiskinohamakét néhiyawéwin, ‘Theresa Wildcat’ isiyihkasow, éwako nitanis, ékwa kotak mina nitanis é-wicihtasot man Aya kiskinohamatowikamikohk, é-ki-kakéskimat mana kiskinohamawakana 6h Aya, k4-néhté-sa-sipwéhtéyit. maka kotak atoskéwin ki-miyaw, mak éy4pic man Aaya kiyokawéw aya, kiskinohamawakana kiskinohamatowikamikohk. ékonik 6ki niso nitanisak €é-pimatisicik, an[a] 6simimAw, ‘Clara’ ki-isiyihkasow, éwakw aya, tépakohpos4p é-itahtopiponwét niki-nakatikonan. maka n-~, at(a] 6-ki-ayimahk é-wanihak nitawasimis, niki-wapahtén kisé-manitow é-tipéyimikoyahk, é-ki-awihit ékoni anih aya, awasisa kaw é-ki-otinat. 6kwa nimiywévihtén anohc ékosi kik-étwéy4n, é-ki-miyo-nakataskét nitanis. nisw-askiy é-ki-ahkosit, ékwa ki-wawéyistam ka-nakatahk askiy ékwa niki-kah-kakéskimikonan, niki-kakéskimik mana. ékos Anim étokw é-itasték kipimatisiwininaw, méy é-tipéyihtamahk. mina naméy é-tipéyimayahkik awAsisak 6ki, é-awihikoyahk kimanitéminaw, ékwa iyikohk é-kaskihtayahk piko ka-kakwé-wicihayahkik 6k awasisak, ka-miy-6hpikihayahkik. éwako niya, ékos é-itasték aya nimamitonéyihcikan, éwako é-~ é-tapwéwakéyihtaman. awdsis ka-miy-6hpikihiht, naméy wihkac sasihciwihéw onikihikwa, ka-kis-6hpikit. ékos anima é-ki-pé-is-6hpikihikawiy4n niya, é-ki-pé-is-6hpikihikawiyahk; kotakak nitisanak min ékosi é-ki-pé-is-6hpikihihcik, ka-manacihayahkik ayisiyiniwak, ka-kihcéyimayahkik, 4s6né kéhté-ayak. mina ayamihawinihk é-ki-ohpikihikawiyahk, tahtw-ayamihéwi-kisikaw é-ki-nitaw-ayamihahtahikawiyahk. ékwa mina é-ki-pakitinikawiyahk kiskinohamatowikamik (anima, itowahk mana ka-ki-kanawéyimihcik aya kiskinohamawakanak, ékotowihk é-ki-pakitinikawiyahk); éwak kwayask &-ki-pé-kiskinowapahtihicik would be able to provide well for me if I married him, and I married him. Life was difficult because you do not get used to a person right away when you do not know him, but I tried as much as I could to love the man I had married. And we had three children, we only had daughters. That was my daughter, today, the one who teaches Cree, her name is Theresa Wildcat, that is my daughter; and my other daughter helps at the school, she used to counsel the students who want to drop out. She has been given another job, but she still visits the students at the school. These are two of my daughters that are alive, the youngest one, Clara had been her name, she had left us behind when she was seventeen years old. But although it had been difficult to lose my child, I saw that God has power over us, that He had given us this child on loan, and that He had taken her back. And I am glad to say today that my daughter departed this world peacefully. She had been sick for two years, she was prepared to leave the world behind, she used to counsel all of us, and she used to counsel me. That is how it is with our life, I guess, we have no power over it. We also do not have power over these children, our God lends them to us and we must try to help them as much as we can, we must raise these children well. That is me, that is how my thinking runs, that I believe. Children who are raised well will never put their parents to shame when they are grown up. That is how I myself was raised, how we were raised; that is how my other brothers and sisters, too, were raised, to treat people with respect, to think highly of them, especially the old people. We were also raised in the faith, we were taken to Mass every Sunday. And we were also sent to school (we were sent to the kind where the students used to be boarded); that is the reason, I guess, why we have Their Example Showed Me the Way [5] éhe étokwé anohc ka-kisikak nowahc! é-ki-pé-t6tamahk, os4m misakamé kikway é-ki-pé-wihtamakawiyahk, kikw4y anim é-wi-tawinamahk été nikan, ékosi man é-ki-isi-kakéskimikawiyahk. ékwa mékwac 6ma k4-pé-pimatisiyan, péyakwan ékosi niki-wi-kakwé-tétén. nitawdsimisak aya, niki-~ niki-kak@skimawak man ékwa méy ndh-kostén ka-kakéskimakik, osm é-ki-kitimakéyimakik é-itéyihtaman, éwak ohci ka-ki-kakéskimakik. ékwa mina mana ayamihawinihk é-ki-wi-kakwé-ohpikihakik, é-ki-itohtahakik ayamihéwikamikohk. at[a] ka anohe é-pimitisahahkik, anima k4-ki-is-6hpikihakik, atiht —~ niso piko nitayawawak, maka —~, péyak kakiké aya pé-wicihiwéw ayamihéwikamikohk é-pé-itohtét, péyak naméy ékwayikohk — maka naméy nika-ki-wihawak. mak ahci pikw aya, kwayask nikitapamawak nitawdsimisak aya, kiséwatisiwinihk kakiké ohci niwi-kakwé-aya-kitotawak, ékwa min aya niwi-kakwé-kiskisom4wak? kwayask ka-tétahkik, otawdsimisiwawa mina ka-kakéskimacik. askaw ahpé ninitotamakwak ka-kakéskimimak otawdsimisiwawa. tapwé étokwé man Askaw nipikiskwatd4wak nésisimak, maka naméy ékwayikohk nikakéskimawak, “misawé4c,” é-itéyihtaman, “ayisiyiniw anima k-ési-pimatisit aya, kwayask ka-kakwé-totahk, kisé-manitowa ka-manacihat min Aya wicayisiyiniwa ka-kakwé-kitimakéyimat, anim épimatisiwinihk, ékota ohci kakéskihkémow,” é-itwéhk mana, “k-€si-pimatisiyan, ékota ohc ayihk kik-~ kikakéskimaw ayisiyiniw;” ékosi miya-~, min 4y-~, é-itikawiyahk man é-kakéskimikawiyahk. wiya kakiké é-pihtokwéyan ayamihéwikamikohk, méy niwanikiskisin tanisi k-ési-kakéskihkémot ayamihéwiyiniw. 4t[a] 4n{a] é-wi-kakwé-aya-miyo-tétakoyahk ayamihéwiyiniw, é-wi-kakwé-miyohtahikoyahk ana kihci-kisikohk, naméya ka-pakwatayahk ayamihéwiyiniw, mina ayamihéwiskwéwak. min 6m ayamihawin, namdéy ka-pakwatamahk, kisé-manitow an[al é-ki-miyikoyahk, é-ki-kitimakéyimikoyahk ayamihawin ka-ki-miyikoyahk, ékota ohci kwayask ka-pimatisiyahk. pikw awiyak kiskéyihtam, kikway é-miywasik mina kikway é-mayatahk, ékota ohe kwayask é-ki-pé-kiskinowapahtihicik [5] been doing the decent thing to this day, because we had been told all along what we would come up against in the future, that is how we had been counselled. And I have been trying to do the same throughout my own life. I have always counselled my children and I was not afraid to counsel them for I think I counselled them because | loved them. And I have also been trying to raise them in the faith, I used to take them to church. Although today some of them do not follow the way in which I had raised them —~, I only have two, one always joins in and comes to church, and one not so much — but I cannot mention them by name. Nevertheless, | look on my children with favour, I always try to speak to them with kindness, and I also try to remind them to do the right thing and also to counsel their children. Sometimes they even ask me to counsel their children. It is true, I guess, I sometimes speak to my grandchildren but I do not counsel them enough; “Anyway,” I think, “the way people live, when they try to do the right thing and treat God with respect and also try to love their neighbour, then they preach by the example of their life,” they say, “you counsel people by the way you live;” that is what is said to us in counselling. For I always go to church and I do not forget what the priest preaches. The priest, let it be said, is trying to do us good, he is trying to guide us to heaven, we should not hate the priest and the nuns. Nor should we hate religion either, God gave it to us because he loved us, that is why he gave us the faith with which to live right. Everyone knows what is good and what is evil, and with that people could counsel themselves in their life, what to choose, how to live their life. Many of the people here at maskwacisihk know me, they probably know me from when I go to wakes and I also meet them at church and when they Their Example Showed Me the Way éwako ka-nawasonahk, ka-pimatisitotahk. mihcét éta, maskwacisihk, ayisiyiniwak ninisitawéyimikwak, ita ohc étokwé ka-nisitawéyimicik anima, ka-nipépihk man {té k-étohtéyan, ékwa éta mina m4n 4yamihéwikamikohk ka-nakiskawakik, ékwa 6ta nikihk k4-pé-kiyokawicik. namdya nindhté-mah-mamihcimon nipimatisiwin ohci, maka atiht mAn aya, iskwéwak —~ os | [ra:] ka-wihtamftin ispf. ékw 4n[i] ékwa! ayisiyiniwak man é-pé-natamototawicik 6ta nikihk, wéwanéyihtahkwawi tanisi ka-tétahkik. ékwa, é-itéyihtahkik étokwé, ka-ki-wicihakik ohc aya, nimiyo-kakéskihkémowin tanis é-isi-kiskéyihtam4n nipiméatisiwin ohci. tanitahto aya, nikiskéyihtén é-atamihakik ayisiyiniwak, kikway k4-wihtamawakik tanis é-ki-pé-isi-wihtamawicik nist aya, nintkihikwak, tanim éwako k-Apacihikoyan k4-ki-wihtamawicik. tanitaht 6ta iskwéwak aya, ahp6é Askaw nipawak nikihk, é-miywéyihtahkik anim Aya, é-péhtahkik kikway k4-wihtamawakik, ayamihawin ohci; méy étokwé 6k aya ayisiyiniwak aya, atiht é-kiskéyihtahkik, tanisi ka-tétahkik wéwanéyihtahkwawi, ékay ékwayikohk é-kiskéyihtahkik ayamihawin, anima manitow-~ kisé-manitowi-pikiskwéwin anim Aya, ka-pé-kiskinohamakawiyahk niyanan mihcét 6k aya, kayas k4-ki-ayacik kiskinohamatowikamikohk, ayamihéwiskwéwa k4-ki-paminikocik, kwa ayamihéwiyiniwa mina k4-ki-kakéskimikocik, kiskinohamatowikamikohk é-ayacik. nawac ékonik nikiskéyihtén é-pé-aya-~, kwayask é-pé-itacihocik, kwayask é-pé-pimatisicik min é-~ 6-atoskécik, aniki ka-ki-ayacik kiskinohamAtowikamikohk; kayas ka-ki-ihtakoki ita é-kanawéyimihcik aya kiskinohamawakanak. tanitahtw4w nipéhtén 6té naway, ékonik anohc ka-kisikak kwayask é-pimatisicik, ka-kihci-wikihtocik, kwayask é-paminacik otawasimisiwawa, ékoni 6hi é-pé-péhtaman nist aya pikiskwéwina. kwayask é-ki-pé-kiskinowapahtihicik visit me here at my house. I do not want to brag about my life, but some women —~ ae fe [ra.] I will tell you, when. It is ready now! People come to me for help here at my home when they are troubled as to what to do. And perhaps they think | can help them because I counsel good things, as | know them through my life. I know I have made many people grateful, telling them something of what my parents had told me, too, what they had told me would help me. Many women even sleep over at my house sometimes, they like to hear what I tell them about the faith; perhaps some of these people do not know what to do when they are troubled, they do not know enough of the faith, the word of God, which many of us were taught while we were students at boarding-school long ago, with nuns looking after us; and also with priests preaching to us while we were in boarding-school. I know that they have been leading better lives, they have been living right and they have been working, these who used to be in boarding-school; the schools that used to exist long ago, where the students were boarded. Many times I have heard it, in the past, that they live right today, having been married in church, that they look after their children properly, | myself have been hearing these accounts. Their Example Showed Me the Way [6] fe) misak4mé ayisk 6ma, k4-mékw4-pimatisiyahk, kitacimostétonanaw mAna tAnis é-ispayik aya, 6m aya, m-~ pimAatisiwin 6ma ka-pimAatisitotamahk mékwéc. péci-ndway 6té nawac ayisiyiniwak (tanitahto nipéhtawawak) é-ki-pé-miyawatahkik, nawac ahpé, é-itwécik, é-mékwa-kitimakisicik, nawac é-ki-miyawatahkik, os4m é-ki-sakihitocik, nanatohk is é-ki-aya-wicihitocik min Aya, 6-ki-kiyokatocik, miyékw4-waskamisitwawi; ékosi man itwéwak; ékwa wétinahk é-ki-Acimostatocik, é-miywasik kikway é-ki-mamiton-~-mamiskétahkik. kwayask é-ki-pé-kiskinowapahtihicik [6] For all along, throughout our life, we tell one another about what is happening, about this life we are in the midst of living. In the past, people had been happier (I have heard many say that), they had been happier even when they were poor, because they used to love one another, they used to help one another in various ways, and they also visited one another when they were settled down; that is what they say; and they used to take time to tell stories to one another and to talk about good things. Their Example Showed Me the Way 11 [7] (8} I] awa ka-kakwécimit iskwéw aw 6ta ka-pikiskwéhit, naméy nipé-nisitawéyimawak —~ ninikihikwak, ayisk aya (naméy céskwa nitacimostawaw aya), wihcékaskosiwi-sakahikanihk nikawiy é-ki-oht-~ é-ki-ohtohtét; wista 6-ki-pé-aya-kihci-wikihtot aya onihcikiskwapiwinihk, ékwa méy —~ méya kéhcind noh-nisitawéyimawak nimosém ékwa aya nohkom, tépiyahk mana é-ki-pé-kiy6técik, ékota mana piko é-ki-wapamakik. maka niki-kiskéyihtén, é-ki-~ mistah é-ki-miyohtwat nimosém, tahtwaw wiyapamak[i] fyikohk é-ki-kiséwatisit. ndhkom min Aya, nawac piko ki-ahkwatisiw nohkom, niki-itikawin mana [é-paéhpit]. maka kwayask ki-pimatisiw ndhkom, misakamé ki-wicéwéw nimoséma, iskw é-~ iskw é-nakataskéyit. @wakw anim étokwé kéhcina k-akihték, ayisiyiniw aya, ka-kitimakéyihtot kwayask ka-wikihtot. niki-pahpinan mana, é-ki-nihta-naniwéyatwét nohkom, ékosi niki-isi-nisitawéyimaw néhkom. ékwa, naméy kikway aya é-mayatahk nika-sthkimikonan néhkom, ékosi niki-isi-nisitawéyimaw. ékwayikohk piko é-ki-nisitawéyimakik, nimosém ékwa néhkom. ékwa, kaw ékwa aya, nika-m4misk6tén 6m aya, maskwacisihk éma k4-wicihiwéyan; kinwés Asay 6ta ka-wicihiwéyan, mitoni kékac étokwé nikotwdsomitanaw-askiy éta 6-wicihiwéyan. mistahi mana nistam 6ta ka-pé-wicihiwéy4n, mina maywés 6té k4-pé-ayay4n, mistahi niki-népéwisin man 4ya, ayisiyiniwak ka-ptkiskwatakik; itowahk k4-népéwisicik, ékotowahk é-~, ékos é-ki-pé-is-Ayayan niya kwayask é-ki-pé-kiskinowapahtihicik [8] II Family Background This woman [Freda Ahenakew] asked me [about my grandparents], when she made me speak in here [the tape-recorder]; but I did not know them well, for my parents (I have not yet told her about them), my mother had come from wihcékaskosiwi-sakahikanihk; she, too, had come from there [away from home] to get married, at onihcikiskwapiwinihk, and | never really knew my grandfather and my grandmother, just barely, when they had come to visit, only then would I see them. But I knew that my grandfather was very good-natured, each time I saw him he was so kind. And also about my grandmother, my grandmother was fairly severe, I used to be told [laughs]. But my grandmother used to live right, she had lived with my grandfather all along, until he departed this world. That, I guess, is what really counts, when people love one another and when they are properly married. We used to laugh, my grandmother was a great one for joking, that is how I used to know my grandmother. And she would never have encouraged us to do anything bad, that is how I used to know her. That is as much as I knew of my grandfather and my grandmother. And now I will go back and talk about when I came to live at maskwacisihk; 1 have been living here a long time already, it must be almost sixty years that I have been living here. When I had first come to live here, and even before I came to stay over here, I used to be very shy when it came to speaking to people; the kind that is shy, Their Example Showed Me the Way 13 [9] 14 nipimatisiwinihk, ékwa ahp6 étokwé mana niki-po6méhawak askaw ninikihikwak, éka —~ éké tapwé ayisiyiniwak é-ohc-dya-pikiskwatakik, ék4 é-ohc-6t6témiyan, méy ata] é-ohci-pakwatakik. misakémé ata niki-pé-aya-ayamihan, ékwa méy ndh-pakwatawak ayisiyiniwak. éwak dhc étokwé ka-ki-nawas6namawicik napéwa ka-wicéwimak,? osAm 6m dhe é-ki-is-Ayayan, éka-~, ék4 é-ohci-nisitawéyimakik ayisiyiniwak. mina méy pikw ita é-ki-itohtahikawiyahk niyanan, ahpé nimihitowinihk méy mistahi néh-itohtahikawin4n, é-ki-kostamihk étokwé &k4 kwayask ka-t6tamahk, mistahi itahkamikisiyahki nimihitowinihk. ékos anima ninikihikonanak wiy é-ki-pé-is-6hpikihikoyahkik. maka, niya wiya méy néh-pakwatén anima ké-ki-pé-is-6hpikihikawiyahk, niki-miywéyihtén mistahi. wanaskéwinihk ayaw ayisiyiniw, maskéc ék4 nanatohk k-étahkamikisit ayisiyiniw, ékosi mana nititéyihtén. mina nipéhtamowinihk ohci (6k 4yahk néhiyawak ka-kakéskihkémocik nipéhtaw4wak) ayisiyiniw 6ka nanatohk k4-totahk, éka ka-mAyi-t6tawat wicayisiyiniwa, wanaskéwinihk pimatisiw. ékosi méy Ayiwak étokwé kikway ka-nitawéyihtamahk, kispin aya kimiyo-wicéwanawak ayisiyiniwak. anohc ka-kisikak ayisk 6k aya osk-ayak, naméy kiskéyihtamwak tanité k-ési-kwéskicik anima miyawatamowin é-nitonahkik. éwakw étokwé ohc Aaya, osm ékA é-kiskéyihtahkik (@k4 ékwayikohk é-wihtamahcik, é-isi-wah-wikicik), onikihikomawak, éka ékwayikohk é-kaskihtacik, ahp6 étokwé wistawaw méy é-kiskéyihtahkik, tanisi k-ési-kakéskimacik otawasimisiwawa, k-ési-nisitawéyimayit kisé-manitowa. kipéhtatinawaw mihcétwaw é-péyakot kisé-manitow é-mamisiyék; mistah an[a] é-kiséwatisit kisé¢-manitow aya, é€wakw Awa mana k4-mamiském4yahk. ahpé kiyawaw kipéhtatinawaw, ‘mamaw-éhtawimaw’ kitisiyihkatawaw kisé-manitow — péyakwaw niki-waniw-~-wanwéhkakawin, awin 4n[a] éwako, mamaw-éhtawimaw. ékwa péyak iskwéw niki-wihtamék piyisk aya, ékoté ohci wihcékaskosiwi-sakahikanihk é-ohtohtét é-pé-kiyokawit 6ta, kéhtéskwéw, “awin 4n[a] éwako,” kwayask &-hi-pé-kiskinowapahtihicik [9] of that kind I have been all my life, and I must even have disappointed my parents sometimes by not talking to people at all, by not being friendly to them, although I did not mind them. | always did pray, and I did not mind people. That must have been the reason why they chose a man for me to marry, because of the way I was, because I did not know people. And we also were not taken everywhere, we were not even taken to dances much; they must have been afraid that we might not behave properly, that we might seriously misbehave at the dance. That is the way our parents had raised us. But I did not mind the way in which we were raised, ] was very happy with it. People are at peace with themselves when they do not do all kinds of crazy things, that is what I think. Also, according to what I hear (I listen to these Indians preach), people are at peace with themselves when they do not do all kinds of things, when they do not harm their fellow- man. In this way we should probably not want anything more if only we live in harmony with people. For today the young people do not know where to turn next in their search for amusement. The reason must be that the parents do not know (because they [themselves] are not told enough, each in their own home), they are not competent enough, they themselves do not even know how to counsel their children, for them to know God. Many times I have heard you [the Elders] say that there is only one God on whom you rely; God is indeed merciful, the one we talk about. I have even heard you call God the ‘Father of All’ — at one time I had been confused as to who is this ‘Father of All’. Then finally one woman told me, she came from wihcékaskostwi-sdkahikanihk over there and she had come to visit me here, an elderly woman, “Who is that one,” I said to her, “ ‘Father of All’?” I Their Example Showed Me the Way 16 k-étak, “mamaw-éhtawimaw?” é-itak; “kisé-manitow ana, ké-itak,” A be é-ki-isit. @kota ohc ékwa mana kinisitohtatinawaw, ‘mamaw-dhtawimaw’ k-étwéyahk —~, k-étwéyék. maka niya nawac é-miyohtaman aya, ‘kisé-manitow’ k-étwéyahk, miyamiskémayahki kisé-manitow. tanéhk anim Anima, ‘kisé-manitow’ k-ésiythkAsot, méy piko ‘manitow’ é-itwéhk, osdm an[a] é-kiséwatisit, éwak 6hc ana ‘kisé-manitow k-éh-isiyihk4sot: kahkiyaw 6ta askihk é-kitimakéyimikoyahk kisé-manitow. éwako niya nitapwéwakéyihtén, kiyam ata ka-pastahoyahk, kiyam ata ka-maci-pimatisiyahk, méy kitasénikonaw awa kisé-manitow, ‘kéhtawinaw’ k-étayahk. kakiké kitasawapamikonaw, kwayask ka-t6tamahk ka-kiwétotawayahk. éwakw anima kitimakéyihtowin, ka-wihtamatoyahk kikway é-miywasik, ka-nisitawéyimayahk kisé-manitow, wawis ci 6k dya osk-ayak, ayiwak mana niya ékonik nikitimakéyimawak. nama wihkac nip6n-4yamihéstamawawak, ékwa pi-~ piyikiskwatakw4w(i] aya, mitoni kwayask kiséwatisiwinihk ohe aya, nipikiskwatawak, maskéc nawac é-itéyihtaman —~ os | oS kwayask é-ki-pé-kiskinowdpahtihicik [10] said to her; “That is the Merciful God, that is what I call him,” she said to me. Now, with that I understand you when we —~ when you say ‘Father of All’. But as for me, I prefer to hear us say ‘Merciful God’ when we talk about God. The reason why he is called ‘Merciful God’ and you do not simply say ‘God’ is that He is merciful, that is why he is called the ‘Merciful God: the Merciful God loves all of us here on earth. I believe that, even though we sin, even though we live a wicked life, the Merciful God does not reject us, ‘Our Father’ as we call him. He is always watching over us, for us to do the right thing and to go back to him. That is what it means to love one another, to tell one another what is good, so that we may know God, especially these young people, I love them especially. I never cease praying for them, and even when | speak to them, I speak to them in kindness, I think it would be better —-~ Their Example Showed Me the Way 17 C11] [12] [13] [Fa:] —~ éskwa; ka-wihtamatin. ékwa, ékwal! Hl nik-atotén ékwa, nitawdsisiwiwin ohc Aya, iyikohk kaskihtayan? é-isi-kiskisiyan, éwakw aw Aya, iskwéw awa k-Acimohit aya, ékos é-isi-nitawéyihtahk k-4cimostawak, tanis é-ki-pé-is-6hp-~,> é-ki-pé-ispayik nitawasisiwiwinihk. é-pé-kiskisiyan aya, aspin ohc aya ka-awAsistwiyan, é-ki-wapamakik aya, nintkihikwak ékwa kotakak ayisiyiniwak, kotakak onikihikomawak, iyikohk é-ki-atoskécik, é-wi-pimacihocik. ékoni 6hi é-ki-tétahkik, 6-ki-macicik mana wiy4s kik-ayacik, ékwa min aya é-ki-nécihcikécik, wat-~ wacaskwa os4m piko ka-ki-nécihacik ékospi, méoy ékwayikohk amiskwa. ékwa min é-ki-nécikinoséwécik mana. kakiké ki-wawéyistamwak aya ka-wi-pipok aya, miciwin man a é-ki-astamAsocik; é-ki-sipwépicicik man é-nitawi-wikicik ékoté, é-minahocik, méswa os4m piko, ékwa apisimésosa, ékwa min Aya; méy ékwayikohk wiya k4-takwakik wacaskwa, ayisk méyoskamiki mana ka-ki-nécihcikéhk. ékota mina mana ki-nitawi-wikiwak, miyoskamiki man é-ki-nitaw-aya-wanihikécik mana ah-~, wacaskwa man é-ki-tas6hacik. 6wakw 4nim ékos é-ki-isi-pimacihocik kayas ayisiyiniwak. ékwa mina ka-takwakik, ka-miskahkik minisa, ékoté é-~, nécihcikéwaskihk minisa ka-miskahkik, ékoni mina ki-mawisowak. iyinimina ki-ihtakonwa ékwa aya, ‘wisakimina’ é-ki-isiyihkatéki ékoni minisa, ékoté é-ki-ayaki, kwa nik-~ nikikomina mina. nanatohk isi iskwéwak mina ki-kakwé-isi-pimacihowak, otawasimisiw4wa aya €-kakwé-pimacihacik, ékwa onapémiwawa mina é-ki-wicihacik aya, tanisi k-ési-pimacihocik. kwayask é-ki-pé-kiskinowapahtihicik [11] 12] [13] [ra:] —~ wait; I will tell you. Now, now! Il Childhood Memories Now I will tell about my childhood, as much as I am able to remember, it is this woman [Freda Ahenakew] who is making me tell about it, that is what she wants me to tell her about, how I was —~ how things used to be in my childhood. From the time I was a child, I still remember, I saw my parents and other people, other parents, work so hard at making a living. These are things they used to do: they used to hunt so they had meat, and they also used to trap, at that time they mostly used to trap for muskrat, not so much for beaver. And they also used to fish. All the time they used to prepare for the next winter, storing up food for themselves; they would move their camps out and go to live out there [on the trapline], killing game, mostly moose and deer, and also muskrats; but not as many in the fall, for they used to trap for them in the spring. And then they used to go to live out there, in the spring they used to go to set traps and they used to trap muskrats. That is how the people made a living long ago. And in the fall, when they found berries, when they found berries out there on the trapline, they also used to pick berries. There were blueberries and cranberries, as these berries were called, they grew over there, and also wild black-currants. The women also had various ways of trying to make a living, trying to make a living for their children, and they also used to help their husbands in making a living. Their Example Showed Me the Way {14] kotak kikway min é-kiskisiyan, iyikohk mana mistah Aya, mihta é-pastéyiki é-ki-~ é-ki-kwaydtastamAsocik, éka ka-néhtépayicik aya, kisiniyiki ka-pipok. mistahi mana kwayask é-ki-mamitonéyihtéstamésocik, é-itéyihtaman kayas, kéhté-ayak, tanis Aya, kik-€s-dya-~, €ka ékwayikohk ka-wawAnéyihtahkik 6ma ka-kisik ka-pipok; kahkiyaw kikway é-ki-kwayatastamAsocik, mistahi m&n é-ki-ispastacik mihta. ékwa atiht 6-kway4c-aya-kiskipotacik ahp6 é-nikohtécik, é-kwayatastamawacik aya owikimakaniwawa sépwéhtétwawi, sépwéhtétwawi k-apacihtayit. [15] &kwa ki-miywasinwa ékospi aya, ascikéwikamikwa é-ki-ayacik ayisiyiniwak, ita wiyas 6-kanawéyihtahkik ka-pipok, asiskiy ohci é-ki-apahkwatahkik anih aya, wa-~ waskahikanisa, ‘ascikéwikamikwa’ ki-isiyihkatéwa, é-ki-sisoskiwakinikatéki man Asiskiy ohc ékwa, asiskiy min é-~ é-apahkwatéki ohci. ékwa k-~ ka-nipik mina mitoni ki-tahkawa ékoni waskahikanisa. [16] @-pé-kiskisiyan tanis é-ki-isi-paminikoyahk nikawinan, é-ki-yikinikét mana, é-miyosiyit mana mostoswa é-ki-ayawat, yikinikana. mistahi man Aya, tohtésapoy niki-ohci-pimacihikonan ékwa aya, manahikan ékwa ascascwAs, mina man é-ki-~, é-ki-kisisahk mana é-pakahtat, ascascwds anim é-kisisahk, méy miton é-pakahtat mak é-ki-kisisahk, éwako é-ki-asamikoyahk; manahikan é-astat. [17] kiyam ata ka-pipok, ahci piko man é-ki-yikinikét nikawinan. ékwa mistahi man Aya, é-ki-papamohtéyahk, é-wicéwayahk askaw é-~ é-papami-mawisot, ékwa é-ki-nayahtahk mana minisa aya, é-pé-kiwéhtatat ékwa é-ki-pasahk misaskwatémina. ékwa mina takwahiminana man é-ki-takwahahk, é-pasahk ékoni; ka-pipok ékoni é-miciyahk. séskwac mistahi kikway ki-kaskihtawak kayas kéhté-ayak é-~ é-kwayatastam4socik miciwin, éka ka-wawanéyihtahkik; ékwa min 6tawdsimisiwawa éka ka-waw-~ ka-nohtéhkatéyit. waw4c man anim Aya, kotak kikway aya, pikw awiyak miywéyihtam ékoni, kahkéwakwa mina mAn é-ki-osthtacik, 20 kwayask é-ki-pé-kiskinowapahtihicik [14] [15] [16] [17] And another thing I remember is how much dry firewood they used to pile up, getting it ready for themselves so that they would not run short if it was cold during the winter. The old people used to plan things well for themselves long ago, I think, how not to have to worry so much when it was cold, in winter; they used to get everything ready for themselves, they used to build up big piles of firewood. And some they used to have sawn ready into stove-lengths or even split, getting it ready for their wives for the time when they themselves would leave, for their wives to use when they [the men] would leave. And people had good storage shacks then, where they kept the meat during winter, they used to roof the little shacks with sod, they used to be called storage shacks, they used to mud them, roofing them with sod. And in the summer these shacks used to be cool. 1 still remember how our mother used to take care of us; she used to milk cows, she used to have good cows, milk cows. She used to have lots of milk on which to sustain us, and cream, and curds and whey, and she would also cook this, boiling it, cooking it to make cottage cheese, she did not quite boil it but she used to cook it, and this she fed us; putting cream on it. Even during the winter our mother would still milk the cows. And we used to go around a lot, sometimes going along with her as she went about berry-picking, and she used to carry the berries on her back and bring them back home, and she used to dry saskatoons. And she also used to pound chokecherries and dry them; these we ate during the winter. The old people long ago surely used to accomplish a great deal, getting food ready for themselves so that they would not have to worry about it; and so that their children would not have to go hungry. There were even those other Their Example Showed Me the Way 21 [18] [19] 22 ka-nipik man aya é-ki-pasahkik ékwa é-kaskapasahkik. ékwa mina man é-pahkékinoh-~, é-ki-pahkékinohkécik, pahkékinwa é-ki-osthtacik; éwakw anim iskwéwak otatoskéwiniwaw. Ata wiy étokwé ma-~, ita k-ayimaniyik, napéwak mina mana ki-wicihéwak wiwiw4wa, ita aya, ita k-ayimaniyik aya, pahkékin ohc Anim ahpé piko k4-sinamihk é-ki-4yimahk aya, mistikwa é-ki-apacihtahk, anihi m-~ anihi pahkékinwa é-sinaskwahamihk mistikwa ohci. nista man é-awAsisiwiyan €-kiskisiyan, nikawiy é-ki-wicihak man aya, ka-misipocikét, ka-misipotat aya pahkékin, ka-yéskayik, ki-dyiman éwakw atoskéwin. piwApisk man é-ki-tahkopitahkik é-napak4yik ékwa ékota aya, pahkékin aya, é-misipotahk, é-apihk é-~ ah-ayitaw ohc é-itinamihk é-~, é-~ é-yéskipotahk éwakw Anima pahkékin. niki-nah-ndhtésinin mana [é-pahpit], é-awAsisiwiyan, éwako man é-ki-wicihak nikawiy. kahkiyaw kikway ki-tétam nik4wiy, mina mostosway4na mina man é-ki-osihat. séskwac aya, kahkiyaw kikway nikiskisin, nikawinan é-ki-kiskinohamakoyahk atoskéwin min éhc 6m Aya, tapiskéc é-awasisiwiyan ohci niki-kiskinohamak ka-kisépékinaman wiyakana, ékwa ka-nahastayan, ékwa ka-wépahikéyan. méy é-misikitiyan ohc éwakw anima é-ki-aya-ittaméhit nikawiy, ékwa éka —~ éka wah-tétaman[i] Aya, ké-nitawi-kasoyan ahpo ka-nitawi-métawéyan ka-wayawipahtayan, 6ka ka-wi-kasiyakanéyan, é-ki-pé-wayawit mana nikawiy aya, nipisis[a] é-pé-tahkonahk é-wi-~ é-wi-pasastéhot ka-nitawi-kasiyakanéyan. maka naméy wihkac néh-pasastéhok, niki-tétip@wéyamon mén é-nitawi-pthtokwéyémoyan é-nitawi-kAsiyakanéyan, ékosi méy dhc-apacihtaw anima nipisis [é-pahpit]. éwak Shc Anohc ka-kisik4k mina kayahté ka-pé-wicéwak isp? niwikimékan, niki-kaskihtan ékoni é-t6tamén, é-kasiyakanéyan ékwa é-~, ékw 6-wépahikéyan; é-wi-kakwé-kanacihtayan waskahikan ayisk, nikawiy éwako é-ki-kiskinohamawit. ékwa naméy wihkac noh-kisiwahik aya nikawiy aya, éwak 6ma ké-ki-pé-is-6hpikihit. misak4mé nipé-nanaskomaw é-ki-miy-éhpikihit nikawiy, ahpé askaw kwayask é-ki-pé-kiskinowapahtihicik [18] [19] things, everybody likes them, they also used to make dried meat, they used to dry and smoke it during the summer. And they also used to make leather, they used to tan the hides; that was women’s work. Where it was hard, though, I guess the men used to help their wives, where it was hard, especially when it came to wringing out the hide, this was hard work, they used to employ rails, wringing the hides out with the help of wooden rails. I, too, as a child, I remember, used to help my mother, when she did the rolling, when she rolled the hide over a blade so that it would be soft, that was hard work. They used to tie fast a steel blade, and then you would run the hide over it, sitting on either side and holding on to the hide and softening it [by running it back and forth across the blade]. More than once did I get played out [laughs], as a child; J used to help my mother with that. My mother used to do everything, she also tanned cow hides. I remember that our mother used to teach us everything about work, from childhood on, for instance, she used to teach me to wash the dishes and to put them away, and to do the sweeping. From the time when I was small my mother used to make me do that, and any time I would not do it, when I went to hide or went to play, when | ran outside, when I would not wash the dishes, my mother used to come outside carrying a willow-switch and ready to whip me so I would go and wash the dishes. But she never did whip me, I would run in a circle and then inside and go to wash the dishes, and so she never used that willow-switch [laughs]. That is the reason why today and earlier on, at the time I came to marry my husband, I was able to do these things, to wash the dishes and to do the sweeping; for my mother had taught me to try and keep the house clean. And my mother never made me angry at her, at the way she raised me. All along I have Their Example Showed Me the Way 23 [20] ka-pasastéhot, ka-kaskihtamasoyan, naméy wihkac aya noh-kisistawaw nikawiy, ahci piko niki-s4kihaw; maka kahkiyaw pah-pitos kitis-Ayananaw [é-paéhpit]. ka-ki-sakihdyahkik kikawinawak, ayisk aya mistahi pé-kakwAtakihtawak, é-aya-~ é-wi-ohpikihikoyahkik. méy kikiskéyihté-~ © rs | zs [Fa:] ékwal! ékwa 6m Aya, mina nik-atotén nikawiy aya, maskisina é-ki-nihta-kaskikwatahk, é-ki-Apacihtat man 4nim Aya, ‘astinwan’ k-ésiythkaték, é-ki-osthtamasot min éwakw Anim aya, pahkékin ka-osthtaci, kahkiyaw é-ki-osthtamakoyahk man Aya, ‘napakaskisina’ man isiyihkatéwa, ékotowahk miton é-ki-kaskihtat. ékwa, anihi mina mana kotaka ki-osihtaw, ‘octhkwéhikana’ ki-isiyhkatéwa, ékoni mina ki-kaskihtaw é-osihtat nikawiy. misatimow-~ misatimwayowa ména ki-~ ki-atisamwak aya, é-titipikwanahahkik ékoni anih Aya, octhkwéhikana, ka-miyonakwaniyiki €-ki-isthtacik mana. miton Apisis ki-kaskihtaw nikawiy mikisihkahcikéwin, maka wiy éwak 6ma mitoni ki-kaskihtaw aya, maskisina é-osihtat ékwa octhkwéhikana min é-osihtat. ékwayikohk ki-nihtaw-~ ki-nihtawisithcikéw nikawiy, maskisina ki-nihta-osthtaw. ékwa min Aya, nitayiwinisinana min Aya ki-kaskikwatam, niki-postayiwinisahikonan wiy é-wiyisahk ayiwinisa ékwa é-kaskikwatamakoyahk. kay&s m4na mistahi mina ki-moscikwasowak iskwéwak. méka piyisk aya, nikawiy ki-ayaw aya, ‘kaskikwaswakan’ man 6hi k-ésiyihkatamahk aya, mékwAc k-apatahki, k4-kaskikwasopayihcikakéhk, ékotowahk ki-ayaw maka man é-ki-mosci-wskanahk é-ki-papamohtatat man Aya, ékoni anih aya kayas ki-ihtakonwa (atiht éyapic étokwé ihtakonwa é-mosci-w4skanamihk aya, kaskikwdsopayihcikanisa), ékotowahk mn é-ki-ayat nikawiy, nistanan ména niki-apacihtanan, ispi kwayask é-ki-pé-kiskinowpahtihicik [20] [21] been grateful to my mother that she raised me well, even when she whipped me sometimes when I deserved it, I never stayed angry at my mother and J still loved her; but we are all different. We should love our mothers for they have suffered greatly in raising us. We do not know —~ eu fas [ra‘] Now! And now I will also tell about the fact that my mother was good at sewing moccasins, that she used to use sinew as it is called, that she used to prepare that for herself, too, when she had tanned the leather, she used to make moccasins for all of us, they are called flat moccasins, she was good at making that kind. And she also used to make the other kind, they were called gathered, my mother used to be able to make those, too. They used to dye horse-hair, sewing it around the vamp of the gathered moccasins so as to make them look nice. My mother used to know a little bit of beadwork, but she used to know a lot about making moccasins, and about making gathered moccasins. My mother was quite versatile in making things, she was good at sewing moccasins. She also used to sew our clothes, she used to clothe us, cutting the pieces out herself and sewing the clothes for us. The women used to sew a lot by hand long ago. But finally my mother had a sewing-machine, as we call these things now, the kind used today, the ones you use to machine-sew, she had that kind and she used to turn the wheel by hand, she used to take it with her, those are the ones that existed here long ago (some of these little sewing-machines must still be around), my mother had that kind, and we used it, too, when we learnt to sew for Their Example Showed Me the Way 25 [22] 26 é-kaskihtayahk ka-kaskikwatisoyahk, nistanan niki-4pacihtanan aya, kiskinohamatowikamikohk é-ki-kiskinohamakawiy4hk, tanisi k-ési-kaskikwasoyahk, ékwa mina tanisi k-és-Apihkéyahk; éwako kiskinohamatowikamikohk niki-kiskinohamakawinan, ékwa niki-kaskihtanan aya, k-6sthtamasoyahk miskotakaya, ékwa aspastakana, ékwa itamihk min 6h Ayiwinisa mana ki-osthtamason4niwiw kayas, é-ki-kitimakisihk aya, maskimotékinwa mana k4-w4piskaki, ‘pahkwésikaniwata’ ki-isiyihkatéwa, ékotowahk man Aya, é-ki-~ itamihk ayiwinisa ka-kikiskamihk é-kt-ohc-dsihtahk. kahkiyaw kikway ayisiyiniwak aya ékospi, méy éhc-atawéyihtamwak, tépiyahk kwayask ka-postayiwinisécik, éwako é-ki-kitapahtahkik. ahpé atiht man ékoni 6hi maskimotékinwa, é-ki-man-dya-atisahkik, kotak kikway é-osihtacik, miskotaékaya ahpé aspastakana é-ki-osihtamasocik aya, kah-atisahkwaw|i], 4hp6 papakiwayana, napéwak mana é-ki-kikiskahkik. miton aya, kahkiyaw kikway aya, naméy éhc-atawéwak kikway ayisiyiniwak aya mistah aya, ka-méstinikécik ka-postayiwinisahisocik. @kwa min éwakw Anima é-ki-kaskihtacik man 6ki kiskinohamawakanak k4-wayawicik aya, é-ki-apihkat-~ é-ki-apihkétacik man Asikana, napéwasikana man é-ki-osthacik; onapémiwawa man é-ki-osihtamawacik asikana. anohc ékwa ékoni, mistahi mana kwitawéyihcikatéwa’ aya; é-ki-wanihtahk mistah Aya, ayisiyiniw anima ka-ki-isi-miyo-waskawistamasot, ékéy ékwa éwakw anim aya é-ispayik. nayéstaw piko atawéwikamikohk é-itohtéhk, nayéstaw kikway €6-wi-kakwé-atawéhk. éwak dhc 6m 6m Aya, 4cimowin éma k-o-~ k-6h-nitotamakawiyan k-atotaman, ka-kiskéyihtahkik osk-dyak, tanis aya, naway 6té kéhté-aya, tanis é-ki-pé-is-Aya-paminamiyit aya, opimatisiwiniyiw ékwa mina, anim Aya, tanis é-ki-pé-isi-postayiwinisahisocik ayisiyiniwak. kahkiyaw 4yimanohk ohci kikway é-ki-kahcitinahkik mak aya, naméya wiya wiyawaw ohc aya ohc-ayimaniyiw, ayisk ki-nakayaskamwak. ki-miywéyihtamwak ékoni 6hi é-tétahkik, é-papdmi-macicik, é-papamipicicik. ékwa mina mana ka-nipik é-ki-nécihacik sisipa; ékoni mina é-ki-mowacik man kwayask é-khi-pé-kiskinowapahtihicik [22] ourselves, we used it, too, we were taught sewing at school and also knitting; we were taught that at school, and we were able to sew dresses for ourselves, and aprons, and people made undergarments for themselves long ago, for they were poor, white sack-cloth, flour-bags they were called, people used to wear undergarments made from that kind. The people did not reject anything in those days so long as they were dressed properly, that is what they looked at. Some even used to dye this sack- cloth to make other things, making dresses or aprons for themselves once they had dyed it, or the shirts men used to wear. They really made everything, the people did not buy very much, spending money to buy clothes for themselves. And also, when the students came out of school, they were able to knit socks, they used to make men’s socks; they used to make socks for their husbands. And today these skills are greatly missed; people have largely lost how well they used to shift for themselves, now there is none of that taking place. You just go to the store now, you just go and try to buy something. This is why it is that I am asked to tell about it, so that the young people would know how the old people back then used to run their lives, and also how the people used to clothe themselves. Everything used to be hard to obtain, but for them it was not hard because they were used to it. They were happy to do these things, hunting here and there, moving their camps about. And also, in the summer, they used to hunt ducks; these, too, they used to eat when they went duck-hunting. They even used to search for eggs, Their Example Showed Me the Way 27 [23] [24] [25] 28 aya, €-nécisipécik. wawac man é-ki-nitaw4wécik, é-ki-kitimahacik mana sisipa aya, owawiyiwa mén é-ki-otinamwacik, ékoni é-micicik. séskwac ki-miyw4sin kayas pimacihowin, mak Anohe étokwé ékwa, naméy ékosi mistahi ka-ki-isi-pimacihonaniwiw, os4m mistah ékwa misiwanacihtaniwiw askiy, iyikohk é-pikopitamihk misiw ité. ahpé piko, pihéwa min é-ki-ohtacihocik ayisiyiniwak, é-namatécik ékwa os4m ékA nénitaw é-ki-owawicik, misiw ité &-pikopicikaték. Ata wiya éyapic étokwé ihtakowak aya, sak4wi-pihéwak paspaskiwak, atiht étokwé éyapic ata wiy ékotowahk aya, ohcd-~ ohtacihowak, ékwa waposwa mina ki-ohtacihowak. kiwanihtananaw ékwa éwakw anima pimcihowin aya, ayisk aya, kahkiyaw kikway aya, pitos ékwa é-itacihohk 6k aya, méniyawak ka-pé-kiskinohamakoyahkik 6ma, pitos itacihowin, mihcét kikway A ékoni 6h aya é-misiwandacihtacik. nipiya min 6h aya é-pisc-~ é-piscipohtacik; atiht man aya, kinos-~ kinoséwak é-itwéhk é-piscipocik anim aya, mihcét kikway anim ékwa é-wépinahkik étokwé 6k Aya, atoskéwin ohci ka-tétahkik aya. pimiy étokwé kéhcina man anima ka-piscipdskakocik kinoséwak, ékwa sisipak mina. éwako wiy ékwa anohc® ka-péhtakwahk, ékos é-ispayik. méy kéhcina étokwé aya, ka-ki-kiwétoténanaw 6m éwako pimatisiwin, iyikohk kayas ka-ki-miywasik, maka é-isko-kaskihtayahk 6m iyikohk ka-kiskinohamakoyahkik 6k aya (‘kiciwaminawak’ isiyihkatéwak man aya, néhiyawak aya, ‘méniydw’ k-ésiyihkatayahk), é-wi-kakwé-wicihikoyahk at[a] étokwé, nanatohk isi kistanaw k-€si-pimatisiyahk —~ k-ési-pimacihoyahk. mak aya, naméya ka-nétinamahk éwakw Anim Aya, kispin kiwi-wicihikawinanaw tanisi k-ési-pimacihoyahk, ka-ki-anima-wicéhtamahk, ka-ki-anima-kiskinohamakosiyahk, tanisi kwayask k-ési-pimacihoyahk. méy nayéstaw ka-nawaswatamahk aya (atiht ayisiyiniwak méy miywéyihtamwak anima pinkow, os4m mistahi nawaswatamwak ayisiyiniwak), é-itwécik mana, osAm mistahi nawaswatéwak sdniyawa aya, néhiyawak anohc ka-kisikak; “kétahtawé nét-~ néhtéhkatéhki, naméy ka-ki-mowéwak s6niyawa.” kwayask é-ki-pé-kiskinowapahtihicik [23] {24] they were mean to the ducks, they used to take their eggs and eat them. The life of long ago certainly was good, but you probably could not really live like that today, for there is too much damage to the earth, there is so much cultivation all over. For example, the people used to live on prairie-chickens, they are gone now because they have no place where they might lay their eggs, the land is cultivated all over. Although there must still be some wood-chickens, partridges, some people must still live on that kind, and they also used to live on rabbits. We have lost that way of making a living, for in everything there is now a different way of making a living, the Whites have come to teach us a different way of life and they have destroyed many of these things. They have also poisoned the water; some fish are poisoned, too, it is said, they must be dumping lots of things from what they do in their factories. Surely it has to be the oil that has poisoned the fish, and the ducks, too. And that is what one hears is going on today. Surely we could not go back to that life which used to be so good, but should follow as best we can what they teach us (the Crees often call them ‘our brothers’, the ‘Whites’ as we call them), for they are trying to help us, I guess, for us, too, to live in a different way, to follow a different lifestyle. But we should not fight that, if we are going to be helped with a different lifestyle, we should cooperate with that, we should be educated in how to live in that lifestyle. We should not only chase after bingo (some people do not like it because the people chase after it too much); as they say, the Crees chase after money too much nowadays; “Someday when there is hunger, they will not be able to eat money.” That is what the people Their Example Showed Me the Way 29 30 ékosi man é-ititocik ayisiyiniwak anohc ka-kisikak, naméy kahkiyaw ayisiyiniw ka-miywéyihtahk anima pinkow, os4m aya, awdsisak mistahi é-nakatihcik é-kitimahihcik. mAskét nawac aya, pitos is 6ma éyapic mistahi kikiskéyihténanaw, pitos isi k-€s-4ya-pahpakwacihoyahk 6ma, ahpé piko ka-kaskikwAsoyahk, ékwa atiht kaskihtawak aya, ta-mikisihkahcikécik. mistahi pikw awiyak miywéyihtam mikisihkahcikéwin, ka-ki-~ éwakw ana —~ anima ohci-pimacihon4niwiw, mihcét étokwé 6té kiwétinohk, éwakw 4nim é-ohci-pimacihocik aya, mikisihkahcikéwin anima, ékwa aya maskisina, astisak, ékwa aya miskotdkaya anihi é-osihtacik; éy4pic 6ma mihcét ayisiyiniwak 6té kiwétinohk, iskwéwak mina mistah é-atoskécik, ka-kakwé-pimacihocik. ékwa aya, ékwa miciwin min étokwé mistahi kikway aya kaskihtamasowak, osthtamAsowak aya, é-nécikinoséwécik ékwa é-paswa-~ é-paswacik min Aya (tanisi man Aniki ka-kaskapasohcik kinoséwak), ékonik é-wawéyistahkik min épimacihowiniwaw —~ ws f kwayask é-ki-pé-kiskinowapahtihicik say to one another today, not everybody likes that bingo because the children are often left alone and neglected. It would perhaps be better for us, for we know lots of other kinds of entertainment, to entertain ourselves differently, for instance to sew, and some know how to bead. Everybody really likes beaded things, and people could make a living with that, a lot of people up North must be living on that, on beadwork, and they also make moccasins, mittens and coats; there are still many people in the North, women also work in order to try and make a living. And they must also earn a lot of food for themselves, they also make it for themselves, they catch fish and then dry them (what is it again when the fish are smoked?), they also prepare these for their livelihood —~ Rs | x Their Example Showed Me the Way 3! [27] 32 [em:] [Fa:] [—EM:} [FA:] {em:] [FA:] [Em:] [FA:] —~ €-nitotamawiyan, — éha. — é-m4c-acimostatan 6-ki-miywéyihtam4n, oxen man é-ki-~ é-ki-apacihat aya, thirteen pikw é-itahtopiponwét és é-ki-macatoskét ? —~ asay anima m4cipayin ékwa. h. o> Emma Minde awa é-wi-4cimostakoyahk, Hobbema ohci, kihtwam é-wi-acimostakoyahk, dsay nisw4w étikwé tapes anihi kikisthtanaw. éha. ékosi, kiya, acimo! IV anohc ékwa 6m Aya, é-wi-4cimostawak aw Aya, Freda Ahenakew, niwtkimaékana aya é-ki-mac-Acimostawak, tanis é-ki-is-A4ya-mAc-ékistikéwiyiniwit niwikimakan aya, ‘Joe Minde’ ka-ki-isiythkasot (‘Joseph Minde’ é-ki-isiythkasot, maka kakiké ‘Joe Minde’ ki-~ ki-isi-wihaw mana); éwakw 4wa niwikimakan é-ki-Acimostawit wiya, €wak 6ma k4-wi-atotamén. péyakwaw é-Acimostawit, nistosap é-itahtopiponwét, ka-ki-mac-Atoskét kistikanihk; ébhtawiya 6-ahkosiyit é-ki-wicihat. ékwa miton aya é-ki-miywéyihtam4n €-itacimostawit os4m aya, méy ayiwak kikway ékwa ékos tsi 6-wapahtamihk. ayéhkwéwa man é-~, nisw é-ki-niswahpisoyit, é-ki-pikopicikét 6-mostohtét, nisw kwayask 6-ki-pé-hiskinowapahtihicik [26] [27] [Em:] [FA:] {EM:] [FA.] {EM:] [FA:] (em: ] [ra:] —~ you asked me for it, — Yes. — I began to tell you that I was happy [when I heard] that he had used oxen and that he had begun to work when he was only thirteen years old —~ It [the tape] has already started to run. Oh. It is Emma Minde who is going to tell us stories, from Hobbema; she is going to tell us stories again, and we have already finished recording two tapes, I guess. Yes. That's it, your turn, do tell! IV Emma Minde’s Marriage Joe Minde Today now I am going to tell Freda Ahenakew about my husband, | had begun to tell her about how my husband, whose name was Joe Minde, had started to farm (Joseph Minde had been his name but he always used to be called Joe Minde); and it was my husband himself who told me the story I am about to tell. Once he told me the story of when he had begun, at the age of thirteen, to work in the fields; his father was ill and he was helping him. And I was very happy about what he told me because you do not see anything like that any more. He had harnessed two oxen together and Their Example Showed Me the Way 33 [28] 34 ayéhkwéwa é-pikopicikéhat. miton étokwé ki-A4m-~-ayimaniyiw niwikimakan opimatisiwin, é-aw4sisiwit itéyihtakwan é-ki-mac-aya-okistikéwiyiniwit. ékwa tanisi é-ki-is-aya-nisitawéyimak niwikimakan, ki-pakwatam wiy aya, nah-nikan ké-nékosit, méy éhci-miywéyihtam wiy Aya, ka-péhtakwaniyik owihowin. ki-otinaw péyakw4w é-~ é-nakat-~, mwéstas €-ki-nakataskéyit aya 6htawiya, mamawi-ayisiyiniwa ki-otinik, ka-tapapistamawat éhtawiya k-6kimahkaniwit; miton éwakw Anima naméy ¢hci-miywéyihtam. ki-wihtamawéw ésa ayisiyiniwa, “s6skw4c nama kikway éwakw Anima ninitawéyihtén niy aya, k-AtoskatamAn, niwi-6m-4ya-~ niwi-tétén 6ma, niwi-okistikéwiyiniwin, ékos éwako niwi-~ niwi-kisatén, osim mistahi nika-wanihtan nitatoskéwin, 6ma okimahkaniwiyani,” é-ki-itwét, nista niki-péhtawaw ékos é-itwét. ahpé 6m Aya, tapiskéc éma mékwac ké-totamén, é-wi-Aciméhiht, naméya min éwak éhci-nitawéyihtam, méy dhci-ndhté-t6tam, mina naméy dhe-~ ohci-nitawéyihtam wihkac omasinipayiwina nanitaw ka-wapamimiht kik-4cim-~ kik-Acimiht [é-pahpit]. ékos 6-~, 6-ki-nakatahk ékwa askiy, ayis moy ékwa kiskéyihtam niwikimakan, nik-Acimaw ékwa; wista miton aya, pah-pahk(i| ta é-ki-aya-pahkisihk, tapisk6c aya k-ayisiyiniwiyahk 6m Aya, kahkiyaw kikway é-miywasik kitayandnaw é-is-ayisiyiniwiyahk, mina kikway é-mayatahk. kikway é-ki-kitimahikot niwikimakan, é-ki-minihkwéskit; éwakw anim é-wi-~ é-wi-wihtaman anohc, maka ayiwak kikway é-miywAsik ékota aya kik-éhcipayin, kik-Acimak ohci niwikimakan. 4t[a] é-ki-minihkwét niwikimakan, ahci piko é-ki-kaskihtat é-atoskét. naméy 6hci-nakiw ka-mah-minihkwét, kisikawa ka-wanihtat, atoskéwin aya, anima ka-~ k-ayat okistikéwiyiniwiwin, méy éhci-nakatam otatoskéwin; ahci piko mana ké-mah-minihkwéci ékwa k4-ayiwépici ka-nipaci, ki-wayawiw man é-nitaw-atoskét kistikanihk. méy éhc-aya-atawéyihtam niwikimakan (mwéhc Anohc 6m é-w4pamak), méy éhci-atawéyihtam kik-asiskiwihkwét, kik-atoskét kistikanihk. €-ki-piwéyimot étokwé mana, niki-itéyihtén aya, kwayask é-ki-pé-kishinowapahtihicik [28] had ploughed, walking behind them, driving a team of two oxen to plough the land. My husband's life must have been difficult, he was no more than a child, you might think, when he began to farm. And as | knew my husband, he disliked being in the limelight, he did not like for his name to be heard. He had been chosen once, after the death of his father, he had been chosen by the assembled people to take his father's place as chief; he really had not liked that at all. He had told the people, “I simply do not want that kind of work at all; I am going to do this, | am going to farm, and so I am going to stay with it, because I will lose too much of my working time if I am a chief,” he had said, and | myself had heard him say that. Even what I am doing right now, when he was asked to tell a story, he did not want that either, he did not want to do that, and he never wanted his pictures to be seen so that his story would be told [laughs]. And so, now that he has departed this world, | will tell about my husband, for now he will not know about it; he, too, used to have a few real weaknesses here and there, just like other people, all of us who are human have good traits and bad traits. What used to give my husband trouble was that he used to drink; today I am going to speak about that, but something good will come of it, of what I will tell about my husband. Although he used to drink, my husband still used to be able to work. He did not use to stop in order to go drinking around, to lose days of work from his farming, he did not use to leave his work; when he had been drinking, then when he had rested and slept, he would still go out to go and work in the fields. My husband did not think anything (it is as if I saw him today), he did not think anything of getting dirt on his face, of working in the fields. He must have been truly Their Example Showed Me the Way 35 [29] 36 niwikimakan aya, éka é-ohc-atawéyihtahk é-dyimaniyik atoskéwin. ahp6é mana niki-koskohik nistam k4-wicéwak, ata ka-kimiwahk, ka-kisowé-~-postayiwiniséci ka-kimiwaniyik, 4hci piko man é-ki-pikopicikét, ahpé é-sikwahcisikét. méy éhci-kostam atoskéwin, tapiskéc anima éka k-dhci-kostahk minihkwéwin, mak anima mina atoskéwin séskwac naméy éhci-kostam, méy éhe-4sénam. nikah-miywéyihtén'® éwak 6m Aya, mihcét oskinitkiwak ékwa napéwak ka-péhtahkik, tanisi péyak ayisiyiniw é-néhiyawit é-ki-p-~ é-ki-pé-is-4ya-ayisiyiniwit. tapwé é-ki-~ ki-sakécihik minihkwéwin, maka naméya wiy éhe aya nihcipitik aya owaskawiwinihk isi, ahci piko ki-atoskéw. éwakw anima kéhcina aya é-ki-miywéyihtaman, é-ki-oh-~ aya é-ki-isi-wapamak niwikimakan 6té ka-pé-wicéwak, é-~ é-oskinikit ékospi niwikimakan k4-pé-wicéwak, ékwa nist é-~ é-ki-oskinikiskwéwiyan, péyakwan é-ki-itahtopiponwéyahk késwan awa ka-ki-wicéwak napéw. ékwa 6-wi-wihtamdn ota, 4skaw mana niki-népéwihik, iyikohk é-ki-miyohtwat niwikimakan, é-ki-miyo-tétawat wicayisiyiniwa. mihcét ayisiyiniwa é-ki-pé-nitahtamikot aya séniyawa, ékos A é-ki-is-Ayawahkahoht niwikimakan, naméy wihkac é-ohci-tipahamakot. maka é-itéyihtam4n, nitawasimisak man ékosi é-ki-itakik ékwa é-ati-kis-6hpikicik (é-ki-mana-pakwatahkik iyikohk é-kitimahimiht 6htawiwawa, séniyawa é-~ é-nitahtamimiht, ékwa éka wihkac kaw atiht é-miyacik), 6misi mana niki-itawak nitawasimisak: “@kay nanitaw itwék! ékos an[a] é-wi-isi-pihkohot kéhtawiwaw, ékos An{a] €-wi-isi-kasinamasot, ka-pihkohow éma ka-tétahk, é-kitimakéyimat wicayisiyiniwa;” &ékosi man é-ki-itakik nitanisak. ayisk iskwéwak piko é-ki-ayawayahkik nisto, méy wihkac aya napésisak néh-ayawananak, ékosi nist étokwé é-ki-isi-miyikowisiyan. éwak 6hc dya ka-ki-kakéskimakik mana nitawasimisak, éka nanitaw kik-étéyihtahkik 6htawiwawa é-ki-kitimahimiht, maka méy —~ méy é-kitimahiht ayisiyiniw, nititéyihtén aya, ék-~ ékosi —~ ékosi k-€si-miyo-tétahk ékwa ayisiyiniwa €k4 kaé-nanaskomikot; ahpé wiya kimanit6minaw méy kwayask é-ki-pé-kiskinowapahtihicik [29] humble, I used to think, not to have thought anything of hard work. He even used to surprise me when I was first married to him, even when it was raining he would still dress and do his ploughing or harrowing. He was not afraid of work, just as he was not afraid of drinking, but he also was not at all afraid of work, he did not shirk it. I would be happy for many teenagers and men to hear this, how this human being, a Cree, had come to live. True, drink did get the better of him, but it did not drag him down in his activities, he still did his work. I certainly used to be happy that I could see my husband in this light when I came over here to be married to him, he was a young man when I came to be married to him, and I was a young woman, too, it just happened that we were the same age, | and the man to whom I was married. And I am going to speak about it here, my husband used to put me to shame at times because he was so good- natured and treated his fellow-man so well. Many people used to come to borrow money from my husband, and he was buried without ever having been paid back by them. ‘That is what I think and what I used to tell my children as they came to be adults (they used to hate the way people took advantage of their father by borrowing money from him and in some cases never giving it back), I used to tell my children as follows: “Don't say anything! That is how your father will get saved, that is how his sins will be wiped off, he will get saved by what he did, his love for his fellow- man;” that is what I used to tell my daughters. For we only had three girls, we never had boys, that is what I was given, I guess. That is why I counselled my children not to mind it that people took advantage of their father, on the contrary, a person suffers no harm, I think, when he does good works in this way and earns no thanks from people, Their Example Showed Me the Way 37 [30] [31] 38 wihkac ohci-nanaskomik awiya é-ki-~ é-ki-miyo-tétawat, ékosi mina mana niki-isi-mAmitonéyihtén. ékwa 6htawiya ékwa anih Aya, k4-ki-wicéwayit aya, ok4wisa, moy wihkac ‘nikawiy’ ohc-itéw, ‘nikawis’ ki-itéw mana, maka kwayask ki-pamihikwak aya, kwayask ki-pamihik, kwayask ki-kitapamik. maka méy wihkéc ohci-kaskihtaw ‘nikawiy’ kik-état. maka wiya ki-manacihéw; kikway wiythtamakoci, ki-tapwéhtawéw. 6htdwiya mina, kikway ka-wihtamékot, kiyam ata k4-kisikitotikot, ki-manacihéw 6htawiya, ki-tapwéhtawéw. mina m4n Astamispt at[a] é-kihci-wikihtot, ki-atoskawéw mana kistikanihk; é-ki-atoskéstamawat éhtawiya. ékos anim Aya, ékoni kéhcina 6h aya ka-nitawéyihtaman aya, oskayisiyiniwak napéwak ka-péhtahkik, wistawaw ka-kitimakéyimacik aya 6ht4awiwawa, min 6k4wiwawa ka-nanahihtawacik, kikway ka-miyo-sthkimikocik, ka-tapwéhtawacik min aya atoskéwinihk isi, naméy anim anima ka-pakwatahkik atoskéwin, ka-ki-anim-aya-~ kahkiyaw (iskwéwak mina ka-itakik, méy katac piko napéwak ékosi kit-étakik), kahkiyaw anima 6-ki-pakitinikowisiyahk 6ta waskitaskamik aya, kik-atoskéyahk ékwa kik-apwésiyahk, ka-kispinatamahk kikway aya k-6hei-pimacihoyahk. ékosi, méy ayiwak ka-ki-pikiskwatitinawaw, misawac é-kiskéyihtamék 6ma kikway ka-wihtamatakok, tépiyahk é-~ €-kiskis6mitakok. nisis ékwa aya, nimanacimakan aya, ‘Daniel Minde’ é-ki-isiyihkasot aya, niwikimakan éhtawiya, éwakw ékwa, nisw kwayask 6-ki-pé-hiskinowapahtihicik [30] [31] even our God himself never got any thanks when he would do a good deed to someone, and that is how I used to think about it. And he never used to call her ‘mother’, the one his father was married to, his step-mother, he used to call her ‘step-mother’, but she used to treat them properly, she treated him properly, she accepted him properly. He never was able, however, to call her ‘mother’. But he used to respect her; whatever she told him, he would obey her. Also, anything his father told him, even when he spoke to him in anger, he used to respect his father and he used to obey him. And later, too, even when he was married, he would work for his father in the fields; he used to do his work for him. And so I definitely want these young people and men to hear this, for them, too, to love their fathers and to listen to their mothers, to obey them in the good things in which they encourage them, in work, it is not right that they should dislike work, they should all (and I am talking to the women too, it does not only have to be men to whom I say this), we have all of us been placed upon this earth so that we should work in sweat, so that we should earn our livelihood. That is it, I will not be able to speak to you any more, in any case you know what I am telling you, I am merely reminding you. Joe Minde’s Family Now it is my father-in-law, my parent-in-law, Daniel Minde was his name, my husband's father, now it is Their Example Showed Me the Way 39 4o é-wi-acimakik aya, éwakw aw aya, nimandcimakan ka-ki-wicéwat aya, ékoni aya, Astamispi iskwéwa é-ki-aya-wicéwat; niwikimakan okawiya €-pdni-pimatisiyit, kotaka iskwéwa é-ki-wicéwat aya; é-osk-Ayiwiyit nawac iyikohk aya, iyikohk wiya. ‘Mary-Jane onacowésis’ éwako é-ki-isiythkasot, koni niw-~ niwikimakan aya é-ki-~ 6-ki-ohpikihikot, okawisa. é-nistopiponwét ésa k4-kiwatisit niwikimakan, ékwa ékoni 6h aya é-ki-ohpikihikot ok-~ okAwisa. A éwakw Anima aya, anohc k-atotaman, naméy wihkac ‘nikawiy’ é-ohc-itat aya niwikimakan, ‘nikawis’ man é-ki-itahkémat aya. péyak ki-osimisiw aya ékota ohc iskwéwa, ékwa péyak napéwa ésa mina ki-osimisiw. mak és 4na wiya napésis ana nistam ka-ki-nihtawikit, ékw ésa é-ki-p6ni-pimatisit; ‘Paul’ és éwako é-ki-isiythkasot. @kwa kihtw4m awa (‘nisikos’ niki-itahk6maw man aya, Mary-Jane Minde), kotak(a] ékwa ki-ot4nisiw, ‘Justine’ (mékw4c anohc 6ma nika-wihaw é-isiythkasot, ‘Justine Littlechild’, ékos é-isiyihkasot awa nicahkos); ékoni kotaka osima niwikimakan, ok4wisa ohc nih Aya é-otanisiyit; ékwa kotaka mina é-ki-aya-owitisanit, maka wiy ékonik anik aya, méy kéhcina kikway é-kiskéyihtam4n, méy nika-ki-mamisk6mawak — aniki pikw Aya, nistam anih 6-~ aya, owikimakana anihi nistam aya, nimanacimakan awa Dan Minde, ‘Celina’ és é-ki-isiyihkAsoyit, ékoni aya niwikimakan okawiya. ékwa ki-omisiw, ‘Sophie’ é-isiyihkasoyit; ékwa kotaka mina ki-omisiw, ‘Julie’ €wako é-ki-isiythkasot; ékonik 6ki niso aya, niwikimakan ékoni nistam okawiya —~ okawiwawa aya ohc Aya, ékota ékonik é-ki-nisticik; ékwa ékonik anik aya, Asay méy pimatisiwak ékonik nicdhkosak. éwakw Ana Sophie, ‘Sophie Wolfe’ ki-isiylhkasow, ‘Pete Wolfe’ é-ki-isiyfhkasoyit owikimakana, ékwa ana nit-~ kotak nicahkos, éwako é-ki-osk-~, iyaskohc, ‘Julie Headman’ éwako é-ki-isiyihkAsot, anihi ka-ki-~ ka-ki-kah-kihci-wikimacik napéwa; éwakw aw éndpéma ki-isiythkasoyiwa aya, ‘Jimmy Headman’. maka kahkiyaw ékwa 6k Aya ayisiyiniwak ka-wihakik, méy pimatisiwak ékonik. maka wiy 4w Aya, Justine Littlechild, éyapic pimatisiw; ékwa anihi ka-ki-wicéwat aya napéwa, é-ki-nitaw-~ é-ki-nitawi-notinikéyit kwayask é-ki-pé-kiskinowapahtihicik this one, I am going to tell about the two of them, this one, my father-in-law, and the one he was married to, he had married this woman later in life; my husband’s mother had died and he had married another woman; she was younger than he was. She was called Mary-Jane ondcowésis, she had raised my husband, his step-mother. My husband was orphaned at the age of three, and it was this one, his step- mother, who raised him. That I have just told about, that my husband never used to call her ‘mother’, that his kinship term for her was ‘step-mother’. He had one younger sister from this [second] marriage, and also one younger brother. But the first-born boy, that one had died; Paul had been his name. And then again, she (my kinship term for Mary-Jane Minde used to be ‘mother-in-law’), she had another daughter, Justine (I will give her full name as it is today, Justine Littlechild, that is my sister-in-law’s name); she was another younger sister of my husband's, she was from his step-mother, she was her daughter; and he also had other siblings, but as for those, I do not really know anything for certain, I will not be able to talk about them — except for these, my father-in-law Dan Minde’s first wife, Celina was her name, she was my husband's mother. And he [my husband] had an older sister, Sophie was her name; and he also had another older sister, Julie was that one’s name; these two were from my husband's first mother [sic] -~ their mother, they were three children of hers; and these, these sisters-in-law of mine, have already died. It was that one, her name was Sophie Wolfe, her husband's name was Pete Wolfe, and my other sister- in-law, next in line, her name was Julie Headman, they had married these men in church; and that one’s husband was called Jimmy Headman. But the people whom I have named, they are all dead. But this one, Justine Littlechild, she is still alive, and the man she was married to had gone Their Example Showed Me the Way [32] 42 é-ki-simakanisihkaniwiyit, ékwa aya niso ki-owihowiniw, ‘Joseph-Smith’ kKi-isiythkasow éwakw An{a] aya, ‘nitawémaw’ mana niki-itahkémaw. éwako mina napéw aya, niya wiy ohci niki-itéyihtén, é-ki-iyinisit man éwakw ana napéw, piyéhtawaki man Aya, é-ki-~ é-ki-péhtawak niya tipiyaw, é-ki-kakéskimat man 6taw4simisa, ékos ékota ohci miton Aya, niya wiy ékota niki-ohtinén é-ki-kihkatéyimak aw Aya, ‘Smith Littlechild’ ka-ki-isiyihkasot; 6-k-~ é-ki-péhtawak otanisa é-kah-kakéskimat, ékwa min é-miyo-sthkimat. péyak éwakw an[a] Aya, ‘Agnes’ isiyihkasow, é-ki-Acimostawit, “kakiké awa nohtawiy é-sthkimikoyahk, ‘atoskék! ékay konit ay-ayak!’ é-ki-itikoyahk mana ndhtawiy,” — 6ma man Aya, é-ki-~ ékay oki k-atoskécik, ka ka-masinahikéhihcik nanitaw kik-6h-pimacihocik ka-k-~, ékota ohci kik-6h-pimacihocik, s6niyaw ohci tipahamahtwawi, éwakw anim 6hci ka-ki-sthkiskakocik man éhtawiwawa. ékwa mina man é-~ é-ki-sihkiskakocik mina mana ka-kiskinohamakosicik ayiwak, ka-kiskéyihtamacik ayiwak. ékonik 6k Ayisiyiniwak éka wihkac étokw é-Acimihcik aya, 6t@ naway omiyo-t6tamowiniwaw, ékonik 6k ya k-Acimakik niya. nist 6m é-isi-péyakoy4n, ékosi man é-ki-isi-miyo-kiskinowapahtihicik 6k ayisiyiniwak aya, tanis é-isi-pikiskwécik, mina tanis é—~ é-itacihocik, é-ki-miywéyihtahkik k-atoskécik. péyakwaw é-ki-pé-wikimikoyahkik éwak éhci ka-ki-péhtawak anim aya, éwakw awa Smith Littlechild, é-kakéskimat otanisa ékwa min aya é-k4h-kiskinohamawat anim Aya, kiskinohamakosiwin aya, ka-pétacik man A4wasisak aya, wikiwahk k-atoskatahkik okiskinohamakosiwiniwaw. é-ki-wah-wicihikocik é6htawiwawa éwakw anim 4ya, tanisi kik-ési-masinahahkik anim Aya (méy nika-ki-Akayasimon aya), atoskéwin mana k4-miyihcik kwayask é-ki-pé-kiskinowdpahtihicik [32] to be in the war, he was a soldier, and he had two names, Joseph-Smith that one was called, and my kinship term for him used to be ‘brother’. Counselling And that man, too, so far as I was concerned, I thought that man was clever, and each time | heard him, and I did hear him myself, he used to counsel his children, and it was because of that that I formed a high opinion of him, of the one who was called Smith Littlechild; I used to hear him counsel his daughters and encourage them in the right way. The one was called Agnes, and she used to tell me, “My father is forever urging us, ‘Work, you all! Don't just hang around!’ my father used to tell us,” — there are those, after all, who do not work, whom no one will hire so that they might earn a living, so that they might live on it when they are paid wages, that is why their father used to urge them on. And he also used to urge them to go to school more, so that they would have more knowledge. Since these are the people that no one ever tells about, their good works back then, these are the ones about whom I tell. I, too, am now widowed, and this is how these people had shown me by their fine example, how they spoke and also how they made a living; they liked to work. At one time they had come to live with us, and that was the occasion when I had heard him, it was Smith Littlechild counselling his daughters and also teaching them about that, the schoolwork which children bring home, to work at their schoolwork at home. Their father would help them with writing that (I must not say it in English), the work which Their Example Showed Me the Way 43 [33] [34] 44 kiskinochamatowin ohci. ékwa man é-masinahahkik aya, wikiwahk é-atoskatahkik ékwa, kiskinohamatowikamikohk ékwa man étohtatatw4w|i] anima kikway ka-masinahahkik, okiskinohamakéwa man é-miyacik, mahti kwayask kik-étastacik éwakw anima. miton 6m Aya, é-isko-kaskihtay4n, pikw éka k-dkaydsimoyan 6m aya, kiskinohamatowin 6m é-ayimahk aya, kwayask ka-wihtamihk tanis aya k-ési-kiskiwéhamihk mn 4nihi tahto-aya,"’ mékwac anohc ka-kiskinohamakosicik osk-4yak; méy niy é€wako néh-tawinén. maka péyak kikway man é-itwéyan (ité ka-ki-kiskinohamakosiyan aya, tépakohp-askiy niki-ayan aya, kiskinohamatowikamikohk aya), 6hi mana ka-kihci-wikicik kiskinohamawdakanak ita, ka-kiskinohamakosicik; ékota é-nipacik ékwa ékota ohci min é-kiskinohamAkosicik, ékota aya, ékotowihk é-ki-kiskinohamakosiyahk; excuse me, nik-étwan, ‘boarding-school’ ki-isiyihkatéwa — mdy niwi-néhiyaw4h,'* maka pikw ékwa ka-néhiyawéyan,’3 ka-nisitohtakawiyan kikway ka-mamisk6taman [é-pahpit]. ékoni anih aya, mistah é-ki-miywasiki ka-k-~ ka-ki-ihtakoki aya, ayamihéwiskwéwak man é-ki-kanawéyimacik aya awasisa ékospi, napésisa ékwa iskwésisa. ékwa mitoni man aya ayamihéwiskwéwak kwayask é-ki-paminikoyahkik, kwayask min é-ki-kakéskimikoyahkik. éwak ohc ékospi, anik Astamispi aya wéyawitwawi kiskinohamatowikamikohk ohci, kah-kihci-wikihtotwawi, napéw ékwa iskwéw ahp6o oskinikiw ékwa oskinikiskwéw, kwayask anima ki-is-€yawak ékonik anik aya ayisiyiniwak. wikiwin ki-miyéwak otawdsimisiwawa, ékwa ki-kaskihtawak min Aya, otatoskéwiniwaw ohc é-pamihacik otaw-~ otawasimisiwawa. mdy dwiya aya ohci-miyikwak aya, kihci-m-~ kihc-6kimanahk ohc Aya ta-miyikocik k-6h-pamihacik otawdsimisiwawa; wiyawaw otatoskéwiniwaw ohci ka-ki-pamihacik otawasimisiwawa. ékwa min Aya, iskwéwak é-ki-kisatahkik aya, é-isi-wah-wikicik otawasimisiwawa é-ki-pamihtamasocik. ékwa min aya, é-ki-néhacik man étawasimisiwawa, iyikohk é-kitimakéyimacik, ékwa naméy mistah éhpimé é-ohc-aya-kanawéyihtamohacik otawasimisiwawa; ékosi kwayask é-ki-pé-kiskinowapahtihicik [33] [34] they are given by the school. And they write it, working on it at home, and when they take back to school what they have written, they give it to the teacher to see if they have done it correctly. This is as much as I am able to do, I must not use English to speak about education, it is hard to speak properly in rendering these various terms having to do with when the young people go to school; I have never come across that [a Cree term for ‘homework’}. But one thing I usually say, where I used to go to school (1 had been there for seven years, at that school), these schools where the students lived in residence when they went to school; they slept there and went to school from there, there, in that kind we used to go to school; excuse me, I will use the word, they are called boarding-school — I was not going to speak Cree [i.e., English], but I have to speak Cree [i.e., English] now so I will be understood in what | am talking about [laughs]. These [schools] used to be very good when they existed, the nuns used to keep the children in those days, the boys and the girls. And the nuns really used to take proper care of us and they also counselled us properly. And because of that, in those days, when they would later go out from the school, when they got formally married, men and women or young men and young women, these people used to behave properly. They used to give their children a home, and they were also able to provide for their children by means of their work. No one used to give them anything, there was no welfare for them from the government with which to provide for their children; it was with their own work that they used to provide for their children. And the women also stayed at home with their children and looked after them for themselves. And they also breast-fed their children, they loved them so much, and they did not leave their children Their Example Showed Me the Way 45 46 é-pé-isi-kiskéyihtaman niy Aya, taht 6ki ka-pé-wic-dhpikimakik aya, oskinikiskwéwak ékwa min éskinikiwak ka-ki-wici-kiskinohamakosimakik; ékos Anim é-ki-isi-miyo-pimatisicik, wikiwin €-ki-miyacik aya otawasimisiwawa aya, kah-kihci-wikimatwaw|[i] 4wiya. naméy éhci-paskéwihitowak, moy dhci-wépinéwak otawasimisiwawa. kéydpic'4 man Anohc, kéhté-ayak €wako mistahi k-4kawatahkik, ka-ki-~ osk-4yak min éwakw Anima ka-ki-Asawinamahcik mak anohc étokwé ékwa, mistah étokwé €-Ayimahk ékwa éwakw 4nim Aya, néhiyawak k-ési-wah-wikicik, ka-wihtamawacik aya osk-aya, osm ékA é-wi-nitohtakocik. maka min étokwé aya, naméy mitoni nipimakan éwak 6ma k4-mamiskétaman. éyapic kiwapamawawak atiht ayisiyiniwak, kah-otinitotwawi kah-kihci-wikihtotwawi, éyapic é-wicéhtocik, éyapic é-kitimakéyihtocik, éy4pic wikiwin é-miyacik aya otawasimisiwawa. é-miy-~ 6-miywa-~ 6-miywépisinihk anim éwakw Anima ka-wapahtamihk, ayisiyiniwak ka-wap-~ k4-wapamihcik aya, é-kisatahkik wikiwawa, wikiwin é-miyacik otawdsimisiwawa. ékwa atiht étokwé éyapic kisé-manitowa sawéyimikwak aya, é-wi-kakwé-miy-6hpikihacik otawasimisiwawa ékwa é-kakéskiméacik. méya wiya mitoni ta-p6méhk 6ma, ayisiyiniwak atiht anik aya, é-iskonikowisicik, nititwan mana, kwayask é-wi-kakwé-pimatisicik wikiwahk, iyisahowin é-ayacik. éwakw anima k4-péhtaman, ayisiyiniwak ékwa ék4 é-nisitohtahkik éwako pikiskwéwin, iyisahowin. ayisiyiniw ohcitaw waskitaskamik anim aya, é-nésowisit ayisiyiniw, kahkiyaw é-ihtasiyahk anima, 6-nésowisiyahk anima é-pastahoyahk, é-patinikéyahk. maka osm mistahi kiwahkéyéyihténdnaw ékwa aya, ka ayahk, é-wi-kasinamawayahkik ayisiyiniwak kikway, kispin kikway k-dhci-kisiwahikoyahkik,; ékota anim ékwa, pikiskwéwin anim é-apatahk, ‘iyisahowin’ anima ka-~ ka-itamihk aya; ayisiyiniw aya, kispin ayaw éwakw Anima ‘iyisahowin’ k-€siyihkaték, 6k4 ka-tétahk kikway niyéhté-méyi-totahki. tapiskéc ayisiyiniw awiya kA-kisiwahikot, naméya ka-kisistawat, naméya ki-~ ka-mac-ayimémat, naméya kika-nitawi-nétinat ka-pakamahwat, kik-éyisahot ék4 ka-tétahk éwakw Anima. ékwa ka-kitapamat kwayask é-ki-pé-kiskinowapahtihicik to be kept somewhere else; that is what | myself have come to know about all those with whom I have grown up, the young women and also the young men with whom | have gone to school; that is how they have led a good life, giving their children a home, after getting properly married to someone. They did not separate, they did not abandon their children. Still today the elders very much wish for that, that this be passed on to the young people, but today that is very difficult, I guess, given how the Crees are living, to tell the young ones, because they are not going to listen to them. But what I am talking about cannot be completely dead. You still see some people, when they have chosen one another and have gotten married to one another, still staying married, still loving one another, still giving their children a home. It is good to see that, when you do see it, when one sees people staying with their homes, giving their children a home. And some, I guess, still have the blessing of God, because they try to raise their children well and counsel them. One should not give up, there are still some people left by divine grace, I always say, who are trying to live properly in their homes, who are able to resist temptation. I hear that people do not understand that word, to resist temptation. It is natural for people on this earth to be weak, all of us, we are all weak in our sins and transgressions. But now we are too weak in our spirits, so that we are not going to wipe the slate clean for people if they have in some way angered us; that is where this word is used, ‘resisting temptation’ as they call it, if people have that, ‘resisting temptation’ as it is called, to hold back when they want to do something bad. When someone angers them, for instance, for them not to stay angry at that person, not to gossip about him, not to go fight him and hit him, but to resist temptation and hold back in that. And to look at Their Example Showed Me the Way 47 [35] 48 wicayisiyiniwa, “wist Awa é-sakihikot kisé-manitowa,” kik-étéyimat, ka-kasinamawat, ka-pénéyihtamawét anima, kikway ohci ka-ki-paci-tétakot, ka-ki-paciyawéhikot; éwakw anima kahkiyaw é-manésiyahk kipimacihowininahk. maka ayiwak ayisiyiniwak ka-ki-ihtakocik, é€wako ka-wihtamakoyahkik, kitéhinawa k-apacihtayahk, méy piko kimamitonéyihcikaninaw, kitéhinawa k-a-~ kik-Apacihtayahk ka-kitimakéyimayahkik ayisiyiniwak, ka-kitimakinawayahkik ayisiyiniwak; kispin ka-kisiwahikoyahkik, ka-p6néyihtamawayahkik, naméya ka-~, naméya ka-kisistawayahkik ayisiyiniwak, naméy mina ka-~ kiméc ka-nétindyahkik, méy k-4h-ayimoémayahkik. éwakw anima iyisdhowin aya, €kA totamahki, ék4 ka-mAyi-tétawayahk kicayisiyininaw. anohc ayamihéwiyiniw, k4-nahiniht an[a] 6skinikiw é-ki-misiwandcihisot, anohc ayamihéwiyiniw, ékos é-isi-kakésk-~-kakéskimikoyahk. “sakihitok!” @-itikoyahk, “kasinamatok kikway k4-tétamék! ponéyihtamatok! kitimakéyihtok'” éwakw Anima kitimakéyihtowin aya, ka-kasinamatoyahk. mina kotak kikway é-kiskis6mat ayisiyiniwa, “kakwé-sakihihk kisé-manitow! kwayask kakwé-tétamok! ékwa aniki kiwicéwakaniwawak, wisdmihkok, kispin kimiskawawawak ayisiyiniwak k-6wicéwakaniyék! itohtahihkok kisé-manitowa ka-sakihacik! kiskinohamahkok t4nisi k-ési-sakihacik kisé-manitowa!” ékos ana] é-itikoyahk anohc, ayamihéwiyiniw 6ta anohc, k-Aayamihéstamaht an{a] 6skinikiw ka-misiwandacihisot ana; iyikohk man é-~ é-wisakitéhéyahk, oskayisiyiniwak kd-misiwandacihisocik, oskintkiwak ékwa oskinikiskwéwak. “héy, kih-kitimakéyimak ésa,” kititéyihténanaw, awiyak wiyapamayahk([i] aya, oskayisiyiniw ka-m-~ ka-misiwanacihisot. méy pikw ékosi k-ési-mamitonéyihtamahk, ka-t6tamahk anima, ka-wapahtihayahkik aniki é-sakihayahkik 6k aya, osk-Ayak, oskayisiyiniwak. ka-p-~ ka-pahpiyahk ka-pikiskwatayahkik, ka-wapahtihayahkik €-kitimakéyimayahkik. 6éwakw anim é-manésicik, éwako —~ éwak dhe étok 6m 4hpé aya, “méy nanitaw itapatan 6ta ka-pimatisiyan askihk, méy 4wiyak nikitimakéyimik;” askaw anik étokw ékos é-isi-mamitonéyihtahkik, éwak éhc étokw Aniki ka-mah-misiwandcihisocik osk-ayak. kwayask é-ki-pé-kiskinowapahtihicik their fellow-man and think, “He too is loved by God,” to wipe the slate clean for him and to forgive him for whatever wrong he had done to them, for having grievously angered them; that is what we all lack in our lives. But there should be more people to tell us this, for us to use our hearts and not only our minds, for us to use our hearts and to love people, to care for people; if they have angered us, for us to forgive them, not to —~ not to stay angry with people, not to fight them behind their backs, not to keep gossiping about them. That is the meaning of ‘resisting temptation’ if we do not do this, for us not to harm our fellow-man. The priest today, at the burial of the young man who had killed himself, the priest today counselled us like that. “Love one another!” he said to us, “wipe the slate clean for one another for what you have done! Forgive one another! Love one another!” That is the meaning of loving one another, for us to wipe the slate clean for one another. He also reminded people about another thing, “Try to love God! ‘Try to do right! And ask your friends along, if you find people to have as your friends! Take them along for them to love God! Teach them how to love God!” That is what the priest told us today, at the prayers for that young man who killed himself; we have such heavy hearts when young people kill themselves, young men and young women. “Oh, if only I had loved him,” we think when we see a young person who has killed himself. We should not only think that way, we should do it, we should show these young ones, these young people, that we love them. We should laugh and speak to these young people, we should show them that we care for them. That is what they lack, that is probably why they sometimes think, “There is no use living on this earth for me, nobody cares for me;” and that is probably the reason why these young people kill themselves. Their Example Showed Me the Way 49 [36] [37] 5° ék 6m 4nohc piyisk aya, nitat-Atotén 6m 4nohc tanis é-ispayik, os4m mistah é-mésihtayan aya, é-kitimakinawakik mana onikihikomawak; iyikohk é-matocik, é-sisikotéyihtahkik otawasimisiw4wa k4-pimacihiso-~ ka-~ k4-aya-misiwandcihisoyit, k4-nipahisoyit. mamitonéyihcikan é-ndhté-astayan aya, omamitonéyihcikaniwahk ékonik 6ki ka-matocik, péhtahkw4w(i] 6m Aya, kisé-manitowa aya ka-nitotamawacik, kwayask k-6tinikowisiyit 6h 6taw4simisiwawa ka-nakatikocik. méy Anik é-mac-Ayiwicik osk-ayak 6ma ka-tétahkik, maka étokwé man Aya, mistahi piyisk mamitonéyihcikan é-ayacik ékwa méy é-kiskéyihtahkik é-tétahkik étok 6m Aya, ka-tétasocik, ka-misiwandcihisocik, ké-nipahisocik. méy anima étokwé omamitonéyihcikaniwaw é-kikiskakocik; é-wanéyihtahkik anim aya, askaw ohci minihkwéwin, askaw ohci pihtwawin 6ma ka-tétahkik, iyayaw man ékosi niya nitisi-mamitonéyihtén aya, osk-ayak k4-misiwandcihisocik. maka péyak kikway mina, kotak kikway ka-ki-tétamahk, ka-nitohtakowisinanaw anima, k-A4hkam-ayamihéstamawayahkik 6k ésk-Ayak. méy pik ésk-ayak, kéhté-ayak mina k-4yamihéstamawayahkik, é-nésowéatisicik kéhté-ayak. kéhté-ayak éki mina ka-ki-kitimakéyimayahkik, osm é-~ é-kéhté-ayiwicik ékwa é-ahkosicik, ékwa ékonik 6k aya, kitawasimisinawak mina késisiminawak, nik-étwAn, ka-ki-kiskinohamawayahkik anima tanisi k-és-aya-sakihacik kéhté-aya, tanisi k-€si-manacihacik. kiyanaw anim éwako kitatoskéwininaw, Ata wiya nista péyak 6ma aya, kéhté-aya aya, ka-~ k4-tipahamahcik man 6ki kéhté-ayak, ni-~ nist 6ma péyak éwak é6ma k-ési-pikiskwéy4n, mak éyApic aya, nitan-~ ndsisimak ékwa —~, nitawdsimisak ékwa nésisimak iyikohk é-kitimakéyimakik; kiyam 4t[a] aya, ka-wisakitéhéyan aya, “nika-kisimawak,” k-étéyihtaman, ahci piko man Aya, €-kakéskimakik; ahci piko man é-wi-kakwé-ma-minomakik, osim —~, méya kakiké misawdc nika-ki-kisimawak, mwéstas ka-m&mitonéyihtamwak anima kikway, é-miywasik k4-wihtamawakik; ékos Anim €-ispayik. k4-kéhté-ayiwiyahk tahto, méy anima ka-kostamahk ka-kakéskimayahkik kitawasimisinawak; méy mina kwayask &-ki-pé-kiskinowapahtihicik [36] 137] And finally, in telling what is going on today, I feel it so much, I feel sympathy for the parents; they cry so much and they are so shocked when their children commit suicide, when they kill themselves. I want this thought to take hold in the thoughts of those who are crying, if they hear this, that they will ask God that these their children who have left them behind be nevertheless admitted through His grace. These young people are not bad when they do this, but they must get to a point where they have a great deal on their minds and do not know what they are doing when they do this to themselves, when they commit suicide, when they kill themselves. They must be out of their minds; their minds are blurred when they do that, sometimes from drinking, sometimes from smoking that stuff, that is usually the first thing that comes to my mind when young people kill themselves. But there is one thing also, another thing we should do, and God will hear us, to persist in praying for the young people. Not only for the young people, to pray also for the old people, because the old people are frail. We should also care for the old people because they are old and sick, and also for these, our children and our grandchildren, I will say, we should show them how to love the old people, how to respect them. For us, that is our responsibility, although I am one of the old people myself, the ones who get old-age pensions, I am one of them and I am talking this way, but I still —~ I love my grandchildren, my children and my grandchildren so much; and even though I have a heavy heart and think, “I will anger them with what I say,” I still counsel them; | still try to straighten them out by what I say because I will not anger them forever in any case, later they will think about the good things which I told them; that is what happens. As many of us as are old, we should not Their Example Showed Me the Way 51 [38] §2 ka-kostamahk, késisiminawak ka-kakéskimayahkik. miton anik askaw é-miywéyihtahkik, ka-péhtahkik kikway, ka-wihtamawayahkik, 6k é-kiskéyihtahkik wiyawaw, maka kiyanaw é-kiskéyihtamahk, ta-ki-A4sawinamawayahkik anima, kikway é-miywasik é-kiskéyihtamahk, ékos éwakw anima kakiké ka-pimipayin, ay-Asawi-kakéskimayahkwéwi kitawasimisinawak ékwa késisiminawak, wistawaw ékosi ka-tétamwak aya, otawasimisiwawa ékosi k-~ kik-ési-paminéwak aya, méy ka-kostamwak ka-kakéskimacik. éwakw anim anohc k4-mamiskétahk ayamihéwiyiniw, pik 6ma ka-maémawéhkamatoyahk, kwayask ka-kakwé-isi-pimatisiyahk, now4hc"? ka-kakwé-isi-pimatisiyahk; ékosi piko k-és-Aya-miyawaténanaw, pikw 4wiyak nawaswatam miyawatamowin; ékos ayisk é-ki-isthikoyahk kisé-manitow, ékosi mina mAn aya kititikawindnaw ka-kakéskimikawiyahk, ayamihéwiyiniwak kéhcina ékw 4yamihéwiskwéwak ka-péhtawakik, ékosi é-isi-kakéskihkémocik: “kisé-manitow 6m é-ki-osihat ayisiyiniwa, ka-miyawatamiyit, naméy aya ka-kakwatakéyihtamiyit;” ékosi man 6-itwécik. ékos 6ma é-ki-isi-pakitinaw-~-pakitinat ayisiyiniwa ka-miyawatamiyit, naméy éhci-pakitinéw ayisiyiniwa ka-kakwatakihtayit mina ka-kakwatakéyihtamiyit, ékosi man é-itwécik, maka manitowi-masinahikanihk, kisé-manitowi-pikiskwéwin, ékota étokwé éwako min 6m é-~ é-asték 6ma k4-ki-wah-wihtamakawiyahk niyanan. mak éyApic misiwé aya ka-miywasiki ayamihcikéwina, ékota astéwa 6h aya ka-wihtaméan; atiht 6hi é-ayamihtayan 6ta ka-wihtamatakok. ékwa man aya péyak kikway, kakiké é-ispayik 6ta waskitaskamik, ayisiyiniw ka-wapamiht, k-Ayamihéwatisit, pi-~ kwayask ka-kakwé-tétahk, ayisiyiniwak é-yikatéstawacik ékoni ayisiyiniwa; é-yikatéhtécik, méy é-ndhté-pikiskwatacik, é-kostacik, nik-étw4n. tanéhk anim éwako k-éspayik, tanéhk anima ka-kostiht ayisiyiniw aya, ka-wapamiht kisé-manitowa é-manacihat. ahpé étokwé mana (niy é-itéyihtaman, méy céskw 4wiyak néh-kakwécimaw), “@€wakw Aw Ayisiyiniw aya nitaw-isthkawaki, nitawi-pikiskwataki, kik-4tawéyihtam nipimatisiwin, wiya kwayask é-kakwé-pimAatisit;” ahpé étokwé mAn ékos é-itéyihtahkik ayisiyiniwak. maka niya wiy kwayask é-ki-pé-kiskinowapahtihicik [38] be afraid to counsel our children; we also should not be afraid to counsel our grandchildren. Sometimes they are really happy to hear something, for us to tell them something, for they themselves do not know but we, we know, and we should pass on to them the good things we know, and in this way these things will live on forever, if we pass our counselling on to our children and grandchildren, they in turn will do the same, they will treat their children the same, they will not be afraid to counsel them. That is what the priest talked about today, we must work together to try to lead a good life, to try to lead a better life; that is the only way we will be happy, and everyone chases after happiness; for that is how God has made us, and that is what we are told when we are counselled, that is certainly the counsel of the priests and nuns whom | hear: “God has created man to be happy, not to live in torment;” that is what they say. In that way He has put man on earth to be happy, He did not put man here to suffer, and not to live in torment, that is what they say, but God’s word is written in the Bible, and that is in there, too, what we have been told about over and over. And these good verses are still in there, the things which I am telling about; I read some of these things which I am telling you about. And now one other thing: it always happens on the face of this earth, when a person is seen as being religious and tries to do right, people stay away from that person; they walk away, they do not want to talk to that person, they are afraid, | will say. Why does that happen, why is a person feared when she is seen to respect God. Maybe it is (this is what I think, I have not asked anyone yet), perhaps people think, “This person, if I go and bother her, if I go and talk to her, she will disapprove of my way of life, for she is trying to live righteously.” I, however, I Their Example Showed Me the Way 53 [39] é-itéyihtaman aya — niy éwako nimamitonéyihcikan, mak a4hpé étokwé é-miyikowisiyan ékosi k-ési-m4mitonéyihtam4n. ayisiyiniw ka-kakwé-miyo-pimAatisit, mistah 4n[a] 6-man4cihat wicayisiyiniwa; mistah an{a] 6-manacimat. naméy Anim ékos é-isi-kitapaméat, anima k-ési-kostikot kikway k-€si-mamitonéyimat; kisé-manitow k-ési-kitapamikoyahk, ékos Anim €-isi-kitapamat; kahkiyaw é-~ é-kitimakéyimikoyahk, ék 6mis Anim é-isi-kitapamikoyahk. naméy aya kitapahtam kimayinikéwiniwa-~ kimayinikéwininawl[a], anihi piko k4-miyo-tétamahk, ka-kakwé-sakihayahk, éwakw 4nim ayiwak é-kitapahtahk kimanit6minaw; otayamihaw min ékos é-isi-mamitonéyihtahk, é-kakwé-kitimakéyimat wicayisiyiniwa. éwako niya nimamitonéyihcikan é-Asawinamatakok. ékwa 6k aya, pitos ékwa 6ma n-~, aya (kawi néma ka-pé-maci-m4misk6ma-~-mamiskétamén, nisis ékwa nisikos, ka-wi-acimacik —~ kA-wi-Acimo-~-acimakik; ékw ékwa kaw Aya nika-kiwétotén k-atot-~ k-4totaman), ékonik 6k dyisiyiniwak aya, niwikimakan onikihikwa, nik-étwAn, miton 6ta ka-pé-ayayan, aya, maskwacisihk (méy kinwés néh-wicéwawak aya, nisw-ayamihéwi-kisikaw aya), é-ki-~ é-ki-ndsicik anik aya, onihcikiskwapiwinihk, ékoté é-~ é-ki-ohci-pé-kiwéhtahicik aw aya, nisis ékwa nisikos. ninikihikwak é-mékw4-wicéwakik aya, é-mékwé4-oskinikiskwéwiyan, nik-étwAn, ékoté é-ki-pé-kiyotécik, ékoté é-ki-pé-takohtécik. ékwa kayahté étokwé apisis é-ki-nisitawéyimicik ahkosiwikamikohk é-ki-ayayan, ékota ohc 4w aya, nisis 6-ki-pé-wah-wicéwat ninikihikwa é-pé-nitawapamiyit. éta Ponoka é-ki-asiwasoyan, ciki maskwacisihk, ékwa 6ta man é-~, ita ka-wikicik é-ki-pé-katikoniyit ésa man ékota aya, ninikihikwa aya, ka-pé-nitawapamiyit aya, é-ki-pé-wicéw4t man 4wa nisis aya, Dan Minde, ékota ohc Ana é-ki-nisitawéyimit, 6-ki-a-~ é-ki-ayayan kwayask 6-ki-pé-kiskinowapahtihicik [39] think — that is my thinking, but perhaps it is given to me that I think like this: When a person tries to live righteously, she really respects her fellow-humans, she really talks to them with respect. She does not look upon them in such a way that they would be afraid of her, what she might think of them; the way God looks upon us, that is the way she looks upon them; He loves us all, and He looks upon us this way. He does not look upon our wrong- doings, only upon the things we do right; when we try to love him, our God looks upon that especially; Christians also think that way, they try to love their fellow-humans. That is my thinking which I am passing on to you. An Arranged Marriage And they, this was a digression (back to that which I had started out talking about, my father-in-law and my mother-in-law whom they —~ whom I was going to tell about; and now back to that, | will return to what I was telling about), these people, my husband’s parents, I will say [i.e., his father and step-mother], about the time when I came to live here at maskwacisihk (I had not been staying with my parents for very long, perhaps two weeks), when my father-in-law and my mother-in-law came to fetch me at onihcikiskwapiwinihk and brought me here from over there. While I was still living with my parents as a young girl, I will say, they had travelled there to visit, they had come and arrived there. And they must have known me a little bit from before, as I had been in the hospital, because my [future] father-in-law had come along with my parents to come and see me. I had been in the hospital here at Ponoka, close to maskwacisihk, and Their Example Showed Me the Way 55 [40] 56 ahkosiwikamikohk aya, tanitahto-pisim étokwé niwanikiskisin, maka niki-~ niki-sawéyimikowisin ka-pé-wayawiyan ékoté ohe aya ahkosiwikamikohk, kawi é-ki-kiwéyan. ékwa m4n 4wa, nisis man aw 4ya (mwéstas ot[i] tyikohk é-ki-~, ékos 6-itahk6mak), €wako mana é-ki-pé-nitawapamit é-~, nintkihikwak 6ma ka-pé-nitawapamicik. maka naméy wihkac néh-kaskihtan ka-pikiskwéy4n, é-ki-wanihtayan nipikiskwéwin ékospi. mak tyikohk étokwé é-ki-ayamihéstamakawiyan, kawi niki-miyikowisin ka-pikiskwéyan. ékota ohci ka-ki-ispayik é-ki-nisitawéyimit étokwé, ékwa é-ki-pé-kiyétécik aya, é-ki-kiwéyan anim é-pé-kiydtécik aya, é-nipa-ayamihahk, ékoté é-kiyokécik, ka-ki-pé-nitawapamacik aya ninikihikwa, é-pé-mamiskétamawacik 6m ya, okosisa éyapic 6-mésapéwiyit, é-ki-nitawéyimit okosisa ka-wicéwimak.'® ki-ayiman pimatisiwin (@kw 4wa niwicéwakan awa Mrs. Ahenakew, é-nitawéyimit éwako k-atotaman aya, tanis é-ki-pé-is-4yayan 6ta aya maskwacisihk), aya man é-~ é-itwéyan; kayds man-~ aya, péci-ndway 6té ka-ki-atotamihk, kéhté-ayak man A é-ki-mékicik otawasimisiwawa, ékos Anim é-~ é-ki-is-Aya-~, 6kos 4w é-ki-isi-nakiskawak napéw aya ka-ki-nakasit awa, Joe Minde, méya wist é-ohci-nisitawéyimit, kwa méy nist é-ohci-nisitawéyimak. mak ékwa 6k aya, ontkihikomawak 6ki, wiyawaw éwako é-ki-wiyasiwatahkik 6m Aya, é-ki-kakayawisit awa, kwayask é-ki-tétahk awa niwikimdkan, é-ki-atoskét, 6-ki-nanahihtawat Shtawiya. é-ki-étokwé-nisis-kakwé-miskamawat'7 iskwéwa aya, tanih ékoni ka-kitimakéyimikot, é-ki-itéyihtahk étokwé, wiy é-ki-nawasénamawat 6m Aya okosisa, niya ka-wicéwimak!® — tanéhk étokwé k4-ki-itétahk, méy 6s4m é-ohci-miyohtwayan [é-pahpihk]! @kwa, é-ki-pé-kiwéhtahicik anim Aya ékospi, ité aya, nista ka-ki-ohciyan aya onihcikiskwapiwinihk, é-ki-pé-kiyokécik kwayask é-ki-pé-kiskinowdpahtthicik [40] my parents used to camp there at his [my father-in-law’s] place when they came to see me, and my father-in-law, Dan Minde, used to come along with them, because of that he knew me, I had been at the hospital I forget for how many months, but I was blessed by divine grace so that I came out again from the hospital; and I did return back home. And my father-in-law (it was only later that I called him by that kinship term), he used to come to see me when my parents came to see me. But I was never able to speak, | had lost my voice at that time. But people must have said so many prayers for me that I was given my voice again. Because of what had happened, I guess, he knew me, and they travelled and came to visit, they travelled and came to visit after I had returned home, they were visiting for Midnight Mass on Christmas Eve, that was when they came to see my parents, discussing with them the fact that his son was still a bachelor and that he wanted me to marry his son. Life used to be difficult (and my friend here, Mrs. Ahenakew, wants me to tell about that, how I came to be here in maskwacisihk), that is what I usually say; it is told about times past that the old people in the old days used to arrange the marriages of their children, that is how I met this man who has now left me behind, Joe Minde, he did not know me and I did not know him. But it was for the parents, it was they who decided this, and he was a good worker, my husband did the right thing, he worked and he listened to his father. My father-in-law must have tried to find a wife for him, one who would love him, he must have thought, for he had made the choice for his son, for me to marry him — | wonder why he did that, for I was not very good-natured [laughter]! And then they brought me back here at that time, from over there where I for my part had been from, onihcikiskwapiwinihk, they had come there to Their Example Showed Me the Way 57 [41] 58 ékota. ki-dyiman mak Aya, ispi é-kakwécimit aya néhtawiy aya, “kiwi-wicéwaw ci aw éskinikiw,” é-itikawiyan; kinwés méy néh-pikiskw4n, osAm éka céskw ahp6 ohkw4kan é-wapahtamwak, ki-ayiman aya, ka-naskomoyén aya, ka-wicéwak awa, ‘Joe Minde’ awa ka-ki-isiythkasot. piyisk é-kihkamikawiyan 6m Aya, éka é-wi-naskomoy4n. nik-étw4n anima, tanis é-ki-itaspinémikawiy4n: “paskac mana, naméy kiwi-kakwé-dh-ondpéminawaw,'? ékwa mana mwéstas é-mah-méhcowiyék;” ékos é-itaspinémikawiyahk. piyisk ékwa k4-naskomoyan, “wiy é-sithkimiyan, ‘éha!’?° nik-étwan étokwé,” k-étwéyan. ki-4yiman niya nipimatisiwin; niki-miskamakawin niya napéw ka-wicéwak, mo-~ ékosi méy é-ohci-nisitawéyimak, ékos 6té ékwa ka-ki-pésikawiyén maskwacisihk. é-ki-matoyahk anima nikawiy aya, maywésk ka-nakatam4n anima nikinan. é-ki-ayimahk séskwac, ka-pé-aydyan 6té, 6-~ ék4 é-ohci-nisitawéyimakik ayisiyiniwak. é-tipiskak 6m dt[a] é-ki-takohtéyahk aya; Asay 6-kawisimocik ayisiyiniwak ka-takohtéyahk, é-ki-pésiyahk pésiwinihk, é-4pihta-tipiskak é-takw4péyoyahk, ékwa é-pipok. ékos anim ékwa nikiwandn, ma kikway ékospi aya wasaskocépayis ohc-ihtakon, wasaskoténikana man é-ki-saskahamihk aya, ka-wi-wasaskoténikéhk. é-pihtokwéyahk 6ma é-wani-tipiskaék 6m Aya, wikiwahk é-takohtéyahk, méy nikiskéyihténan tanité é-nitawi-nipawiyahk, ék-~ ékos 6m Aya (kotak piminawasowikamik é-ki-ihtakok, ékwa kotak aya é-aniskésték waskahikan ékoté é-ati-pihtokwéyahk, ékoté és 6m Aya, apiwikamik ékwa nipéwikamik aya, é-ayaki dhi); miton és 6m Aya, cik é-nitawi-nipawiydn aw ékota é-nipat aw aya, Joe Minde awa ka-ki-wicéwak. ispi ékwa é-wAsaskoténikéhk aya, cik és éma nipéwinihk é-nipawiyan; ékw awa nicdhkos Justine aya, péyakosap ékospt é-itahtopiponwét, ékota wist é-nipawit, “aw ita nistés k4-pimisihk,” é-isit (é-pahpihk]. ékwa és awa, Joe Minde és awa, niwikimakan ékwa (nik-étahkémaw, dsay ékwa é-ki-nakasit), é-ki-akwanahkwéyAmot ésa ka-pihtokwéyahk [é-pahpihk]. ékos anima niy é-ki-isi-nakiskawak, 6ya napéw ka-ki-wicéwak. kwayask &-ki-pé-kiskinowapahtihicik [41] visit. But it was difficult then, when my father asked me, “Are you going to marty this young man?” was said to me; I did not speak for a long time, because | had not yet even seen his face, it was difficult for me to respond, to marry this Joe Minde as he was called. Finally I was scolded because I would not respond. I will say the scolding words which were said to me: “On top of it all, you girls make no effort to get married, and then later you go crazy and run around,” those were the scolding words said to me. Finally | responded, “Since you urge me, | guess I will say yes,” is what | said. For me, my life was difficult; a man had been found for me to marry and I did not know him, and so I was brought over here to maskwacisihk. We did cry, my mother and I, before I left home. It was difficult indeed for me to come and live over here, for I did not know the people. We arrived here at night; the people had already gone to bed when we arrived, we had travelled on the train, with the train arriving at midnight, and it was winter. And so we went home [from the station}, there was no electricity then, you would light the lamps when you wanted light. It was dark as we went inside on arriving at their house, we did not know where to go and stand, and so (there was another kitchen, and another extension to the house, we went on in there, and there was a living room there and a bedroom); and so, very close to where I went to stand, there was Joe Minde sleeping, the one to whom I was married [but who is now dead]. Then, when they lit the lamp, here I was standing close to the bed; and my sister-in-law Justine was eleven years old at that time and she, too, stood there and said to me, “There he is, my older brother, lying there” [laughter]. This was Joe Minde, my husband (I will call him by that kinship term even though he has already left me behind), he had hidden his face under the covers when we came in Their Example Showed Me the Way 59 [42] 60 mak Aya, é-ayamihayan ohci, nik-étw4n, méy niya nikaskihtawin, wiya piko kimanitéminaw ka-wici-~ ka-wicihikoyahk kikway ka-kaskihtayahk; piko ka-mawimoscikéyahk ka-nitotamawayahk, kikway é-miywasik aya ka-miyikoyahk. niki-kaskihtan awa ka-sakihak napéw aya, ispi é-ki-kihci-wikimak. niki-mandcihaw, ékwa nikiskéyihtén nist é-ki-sakihit; niki-saki-~ niki-étokwé-aya-sakihik wista, k-Gh-ki-tépéyimot ka-kihci-wikimit; ékosi mana nititéyihtén. é-kiht-~ é-kihcéyihtakwahk anima kihei-wikihtowin, éwakw 4nim 4yisiyiniwak, naméy ka-ki-wanikiskisicik; péci-naway kotakak k4-nakatikoyahkik kéhté-ayak, é-ki-pé-anima-manacihtacik éwakw Anim Aya, ‘wikihtowin’ ki-isiyihkatamwak, kihci-wikihtowin mak aya, ka-nitawi-kihc-Asotama-~-n-~-tohk ayamihéwikamikohk ka-pihtokwéhk, éwak 6hci ‘kihci-wikihtowin’ k-éh-isiyihkaték. éwako mina m&na tapitawi kiwthtamakawinanaw, ayamihéwiyiniwak mihcétiwak kiwihtamakaw-~, kihce-Ayamihéwiyiniwak mina kiwihtamakonawak, kihci-wikihtowin anima miton é-kihkatéyihtakwahk. ahpé wiya césos”’ 6htawihkawina, ‘kihcihtwawi-césap’ ka-ki-isiythkasot, kwa okawiya, kihcihtwawi-mariy,”* é-ki-kihci-wikihtoyit, cisas*3 wist aya, é-ki-ayat anim Aya wikiwin, ita é-ki-kitimakéyimikot, 6htawiya nik-étwan ékwa okawiya; ékot[a] é-ki-pamihikot ékwa é-ki-kiskinohamakot, tanisi kit-ési-sakihat, tanisi mina k-ési-sakihat ayisiyiniwa, tanisi mina k-ési-atoskét. ékw Anim Aya, césos”4 é-ki-kiskinohamakoyahk sakihitowin; naméya katisk mana p-~ pikiskwéwinihk isi ka-mamiskétamahk, kitéhinawa ohc Aya kik-4pacihtayahk, ka-t6tamahk tapwé, ka-kitimakéyimayahkik ayisiyiniwak; ka-kakwé-wicihayahkik wistawaw kwayask ka-kakwé-pimAtisicik, taht 6k 6k ké-kiskéyihtahkik; atiht ayisk ayisiyiniwak, naméy wihkac kikway aya wihtamaw4wak aya, onikihikomawak 6k Aya, ka-wihtamawacik otaw4simisiwawa; atiht awasisak, naméy wihkac wihtamaw4wak ékoni 6hi. éwak éhci, kéhté-ayak 6h Aya, kwayask é-ki-pé-kiskinowapahtihicik [42] [laughter]. That is how I first met the man, the one no longer with us, to whom I was married. But because I was religious, I will say, the strength was not mine, for it is only our God who will help us to deal with things; we must pray and ask him to give us good things. I was able to love this man once I had become his wedded wife. I treated him with respect, and I know he loved me, too; he, too, must have loved me, since he had been willing to get married to me; that is what I usually think. Marriage is highly thought of, that is something people should not forget; in the past, the old people who have gone before us used to treat it with respect, they called it ‘wedlock’, proper marriage, when you go and make solemn promises to one another in church, that is why it is called ‘holy matrimony’. We were told about that incessantly, there were numerous priests and bishops telling us about that, that holy matrimony is held in the highest esteem. Even in the case of Jesus, his step-father, Holy Joseph as he is called, and his mother, Holy Mary, had been properly married, and Jesus, too, had a home where they loved him, his father, I will say, and his mother; there they looked after him and taught him how to love them, and how to love people and also how to work. And Jesus taught us about love; not merely to talk about it in words, but to use it with our hearts and truly to do that, to care for people; to try to help them so that they, too, might try to live properly, all those that do not know; for some people are never told anything, when the parents tell their children; some children are never told about these things. That is why the old people should persevere, we are of course asked to counsel the young. Some people also want us to remind them about things. It is this, as I told you earlier today, that she, my mother-in-law, immediately began to counsel me, as soon as we had Their Example Showed Me the Way 61 62 ka-ki-Ahkaméyimocik man, ata wiya é-nitotamakawiyahk anima man aya, ka-kakéskimayahkik aya osk-ayak. min ét[i] Ayisiyiniwak atiht man é-nitawéyimikoyahkik aya, kikway ka-kiskisOmayahkik. éwak 6m aya, anohc ké-wihtamatakok, é-ki-kakéskimit ana sémk aya, mayaw é-kisi-kihci-wikihtoyahk aya, niwikimakan aya — méy niyanan aya, mihcét ayisiyiniwak aya ohci-pé-itohtéwak ké-kihci-wikihtoyahk, niyanan pikw Aya niki-pé-ispayinan aya, Joe Minde awa k4-wi-kihci-wikimak ékwa wistawa, ‘Pete Wolfe’ é-isiythkAsoyit; ékoni é-ki-nawas6nacik ta-nipawistamakoyahk, ékwa kisk-~ kiskinohamatowikamikohk ohc ana nicahkos, ‘Mina Minde’ é-ki-isiyihkasot (maka k4-ki-isi-nisitawéyimayék 6ma, ‘Mina Hudson’ ékwa ki-isiyihkasow, Mrs. Hudson, 6-ki-kihci-wikimat Fred Hudson é-isiyihkAsoyit); ékonik aniki nisw Ayisiyiniwak é-ki-nipawistamakoyahkik ka-kihci-wikihtoyahk. ayamihéwiyiniw piko, ékwa ékonik 6ki nisw Ayisiyiniwak é-ki-niyananiyahk piko aya — kotak ayamihéwikamik anim Aya, ka-ki-ohpimé-nitaw-astahk nipisthkopahk kayds-Aayamihéwikamik, ékota é-ki-kihci-wikihtoyahk aya niwikimakan. péyakwan mistah Aya niki-miyawétén, niki-miywéyihtén —~ as | kwayask é-ki-pé-kiskinowapahtihicik gotten married — for us, not many people had come to our wedding, only we had driven there when I was getting married to Joe Minde, and his brother-in-law called Pete Wolfe; they had chosen him to stand up for us, and from school my sister-in-law, she was called Mina Minde (but you knew her as Mina Hudson, her name was Mrs. Hudson since she had married Fred Hudson as he is called); these two stood up for us at our wedding. With the priest and these two people there were only five of us — it was another church, the one which was moved out to the place where the willows stand, it was the old church, that is where we were married, my husband and I. I had a very good time all the same, and I was happy —~ wef RS Their Example Showed Me the Way 63 [em:] ékosi ci 6m ékwa? [Fa:] &kos Anim Asay é-sipwépayik. fem:) 6h. [43] ékonik 6k Aya, é-nitawéyimit aw aya Mrs. Ahenakew k-acimakik aya, nisis ékwa aya nisikos, tanis é-ki-is-Aya-~-is-~-ispayik, anima nistam ka-wikihtocik. é-ki-acimostawit man Aya nisikos, nistam 6té ka-pé-aydy4n aya, kiskinohamatowikamikohk ohci wist aya, ékota ohe é-ki-wicéwat 6h aya nisisa, nistam ka-kihci-wikihtocik (kayahté awa nisis aya, asay nitatotén éwako, kayahté kotaka é-ki-wicéwat), ékwa 6h Aya, oskinikiskwéwa és ay é-ki-kiskinohamAkosiyit 6ta, 6ma kayasi-kiskinohamatowikamik, ékota és éhci é-ki-wicéwat; ostésa ésa wiya nisikos é-ki-mékiyit wiya; wista naméy é-ohci-nakayaskawat 6hi napéwa, ‘John Louis’ ki-isiyihkasoyiwa ostésa, ékon és é-ki-aya-sihkimikot ka-wicéwat ohi napéwa, é-ki-étokwé-aya-itéyihtamiyit, ka-miyo-pamihikot 6h ékoni 6hi napéwa, osam é-ki-atoskéyit. ékwa min é-ki-nakacihtayit 6m Aya, A asay aya, awdsisa é-ki-ayawayit, “ka-kitimakéyimik étokwé,” é-ki-itéyihtamiyit aya, éwak éhci ékoni 6hi ka-ki-wicéwat wista napéwa. mak 4wa aya nisikos kwayask ki-tétam, ékos é-ki-isi-wapamak, €-ki-miyo-kiskinowApahtihit aya, é-ki-kitimakéyimat 6hi, nisis awa nimanacimakan aya, kaé-mamiskémak, Dan Minde, é-ki-kitimakéyimat ékwa kwayask 64 kwayask é-ki-pé-kiskinowapahtihicik [43] [EM:] Is it ready now? [Fa:] It is ready, it has started already. [em:| Oh. V The Marriage of Mary-Jane and Dan Minde An Arranged Marriage It is these Mrs. Ahenakew wants me to tell about, my father-in-law and my mother-in-law, how things used to be when they first got married. My mother-in-law had told me about it when I first moved over here, she, too, had come straight from boarding-school when she had married my father-in-law, when they first got married (my father-in- law had previously, I told about that already, he had previously been married to another), and this young woman {my mother-in-law] who had also [like me] been a student in the old boarding-school here, she also got married straight from there; her older brother had arranged the marriage for my mother-in-law; she also had not known the man, John Louis was her older brother's name, he had urged her to marry that man; he [her brother] must have thought that this man would be a good provider for her, because he worked. He was already used to having children, moreover, “I guess he will care for you,” he [her brother] had thought, and because of that she, too, had married that man. But my mother-in-law acted properly, that is how I saw her, she showed me by her own good Their Example Showed Me the Way 65 é-ki-pamihat. kakiké @-ki-~ é-ki-kanAcinakosit nisis, é-ki-wiyasiwéhkaniwit. nanatohk isi min é-ki-wapahtaman é-wicihikot aya owikimakana, é-ki-kiskinohamakosiyit, kwa wiya naméy é-ohci-kiskéyihtahk nisis kik-ési-masinahikét, ékota anima mistahi ki-wicihik aya owtkimakana, kikway k4-wi-masinaha-~ ka-nitawéyihtahk ka-masinahikatéyik kikway, éwakw 4wa mana nisikos aya é-ki-masinahahk kahkiyaw kikway, otisthcikéwiniyiw ohe 6ma ka-ki-aya-wiyasiwéhkaniwiyit nikan; piyisk ékwa ki-okimahkaniwiw nisis. @kwa étokwé aya, é-ki-miywéyimikot étokwé ayisiyiniwa, é-ki-~ é-ki-kitimakéyimat ayisiyiniwa; péyak kikway mana kakiké é-ki-péhtawak awa nimanacimakan Dan Minde, é-ki-isi-sihkimat aya ayisiyiniwa, méy pik 6sk-dya, séskwAc ayisiyiniwa é-ki-péhtawak man é-ki-itat, “kitimakéyimihkok kéhté-ayak!” — ékosi man é-ki-itat, “kitimakéyimihkok kiwac-awasisak!” tanitahtw4w nikf-péhtawaw, ékos é-itat ayisiyiniwa é-kakéskimat. mina niyandn ka-kakéskimikoyahk niwikimakan ékwa niya, ékosi mana niki-itikonan: “kihcéyimihkok kéhté-ayak, kitimakéyimihkok kiwac-awasisak!” — ékosi man é-ki-itikoyahk; ékoni miyo-pikiskwéwina aya niki-kiskisin. ékwa niki-manacihawak aya nista, é-ki-wapamak niwikimakan kwayask é-kitapamat aya ontkihikwa, nista niki-manacihawak nisikos ékwa nisis; tanis 6-isi-sthkimicik, tanisi 6-isi-nitawéyimicik, niki-tétén. tapwé ata, méy é-ohci-nakayaskaman kikway ka-ki-kiskinohamawicik, niki-kakwatakihtan man A4skaw mak Aya, naméy wihk4c nanitaw noh-itwan, niki-wi-kakwé-nanahihtén aya, ka-kakwé-atamihakik 6k aya ka-ki-wahkémakik ayisiyiniwak; aniki mina kotakak aya, niwikimakan omisa niso, ékonik mina man Aya, nikisk-~ nikiskisin man é-ki-kitimakéyimicik, ékwa nist é-ki-kitimakéyimakik. @-ki-pé-kah-kiyokawicik mana, ékwa é-ki-mah-mihcétésécik. 4s6né an[a] 6misimaw, Sophie Wolfe, ayiwak éwako é-ki-kitimakéyimit, min 4yiwak éwako é-ki-mihcétését; niki-péhtén mana, min é-ki-wapamak a é-ki-miyohtwat €wakw 4n[al] aya nicahkos, é-ki-kitimakéyimat kwayask é-ki-pé-kiskinowapahtihicik example, she loved him, my father-in-law, my parent-in-law, the one I am talking about, Dan Minde; she loved him and she looked after him properly. My father-in-law always looked clean, he was a councillor. I also saw that his wife helped him in various ways, she had gone to school, and he, my father-in-law, did not know how to write, in that his wife helped him greatly, when he wanted to write something, when he wanted something written, it was my mother-in- law who would write everything, all his dealings as a councillor, first; and finally my father-in-law became chief. And the people must have liked him, because he loved the people; one thing I always used to hear my parent-in-law Dan Minde say was how he used to urge people, not only young ones, | heard him say to anybody, “Love the old people!” — he used to say that, “Love the orphans!” I used to hear him say that to the people many times as he counselled them. Also when he counselled us, my husband and me, he would say this to us: “Treat the old people with reverence! Love the orphans!” — he would say to us; these are good words, and I remember them. And I, too, treated them with respect, since I saw my husband properly looking upon his parents, I, too, treated my mother-in-law and my father-in-law with respect; what they urged me, what they wanted me to do, that I would do. Although, it is true that at times I had a difficult time, since I had not been used to the things they taught me, I never said anything, I was going to try and listen, I tried to please the people I now had as relatives; and also the other ones, my husband's older sisters, two of them, they too, | remember, loved me, and I in turn loved them. They used to come to visit me, and they both had many children. Especially the oldest sister, Sophie Wolfe, she especially used to love me, and she had more children (than her sister]; 1 used to hear Their Example Showed Me the Way 67 (44] 68 ayisiyiniwa, é-ki-kitimakéyimat kéhté-aya; péyak mana nétokwésiwa min é-ki-kanawéyimat é-ki-kitimakéyimat. éwako kayds 6ya ayahk, ‘k-ésihkosiwayaniw’ ka-ki-itiht ana okimahkan, ékoni é-ki-wicéwat 6hi nétokwésiwa, ékoni mana ka-ki-kanawéyimat nicahkos Sophie, é-ki-néhiyawiythkasot éwakw An[a] aya nécokwésiw, ‘oscikwanis’ €-ki-isiyihkasot; éwakw ana mina mana nétokwésiw é-ki-nihta-kakéskihkémot, 6-ki-miyohtwat min éwakw Ana nécokwésiw. é-ki-péhtaman man ékospi, miton étokwé kayas éwakw 4wa ka-ki-pimatisit aya (@wak 6ma k-6h-wihtamihk 6m aya, tipahaskan ita 6ma k-aydyahk, ‘Ermineskin’ k-ésiythkaték; €wakw 4n[a] ayahk, owihowin é-apatahk oma aya tipahaskan ka-ki-aya-wihtamihk, ‘Ermineskin’ k-ésiyihkaték aya, ‘k-dsihkosiwaydniw’ é-ki-isiyihkasot); niki-péhtawaw mana éwakw awa nimanacimakan Dan Minde, é-ki-mamiskémat, ékoni 6hi kiséyiniwa, 6h 6kimahkana; wist és é-ki-kakéskimikot ékoni anih 6kimahkana. é-ki-kiskiwéhokot ésa, éka céskwa kikway é-~ 6-tawinahk, é-~ é-ki-wihtamakot ésa niyak aya, €-ki-w4pahtamiyit, 6mis fs 6-ki-itikot: “6té nikan kiwi-okimahkaniwin,” é-ki-itikot ésa, ékwa tanis Aya, é-isi-miyopayik, kik-ési-kanawapaméat aya, otiyintma okimahkan, “ka-kitimakéyimacik kitayisiyinimak; ka-ndtamawacik kitayisiyinimak, ita ayahk, k4-nayéhtawipayicik.” @wakw anim és é-ki-kwayaci-wihtam4kot nisis aya, kayas anih 6kimahkana aya, ‘k-6sihkosiwayaniw’ ka-ki-isiyfhkasoyit. tapwé é-ki-wapamak nisis é-ki-kitimakéyimat ayisiyiniwa. ka-wiyasiwatimiht man Aya, é-ki-t@pwa-~ é-ki-tépwatikot man é-nitawi-pikiskwéstamawét, ékay ékwayikohk ka-mayi-tétamiht aya, ka-wiyasiwatimiht 6m Aya, minihkwéwin ohc ahpé kotak kikway ohci aya, ka-mAyipayiyit kwayask 6-ki-pé-kiskinowapahtihicik [44] and I also used to see that this sister-in-law of mine was good-natured, she loved people, she loved old people; she also used to keep one old lady, lovingly. Ermineskin’s Counsel Long ago he who is no longer with us was chief, k-dsihkosiwaydniw as he was called, he had been married to this old lady, she was the one my sister-in-law Sophie used to keep, that old lady used to have a Cree name, her name was oscikwénis, that old lady also used to be good at counselling, and that old lady also used to be good- natured. [ used to hear it at that time, it must have been long ago when he [Ermineskin] had still been alive (that is why they named this reserve where we live Ermineskin, as it is called; it is his name which was used when they named this reserve Ermineskin, as it is called, his name had been k-6sihkosiwayéniw [i.e., Has-an-Ermineskin]); | used to hear my parent-in-law Dan Minde talk about him, this old man, this chief; he, too, had been counselled by that chief. He had had prophesies uttered by him, about things which he [Dan Minde] had not yet encountered, he had been told by him about the future, he [Ermineskin] had seen it and he had said thus to him: “There in the future you are going to be chief,” he had said to him, and how things might go well, how a chief should look after his people, “For you to care for your people; for you to take up for your people where they run into trouble.” That is what my father-in-law was told in preparation by that chief of long ago, that k-dsihkosiwayaniw as he was called. It is true, I saw that my father-in-law loved the people. When they went to court, they would call on him to go and speak for Their Example Showed Me the Way [45] [46] 7° k-6tinimiht, éwako @-ki-wapamak nisis é-ki-tdtahk; é-ki-itohtét mana, é-nitawi-pikiskwéstamawét otayisiyinima. ékwa min Aya, k-étwéyan, kakiké é-ki-kakéskimikoyahk, kakiké 6-ki-kakéskimat okosisa, ka ka-pakitinamiyit atoskéwin, k-ahkaméyimoyit k-atoskéyit. wista kayahté étokwé nisis, maywés k-ahkosit, mistah é-ki-atoskét. ki-nisiwak 6ki nisisak, péyak ayahk, ‘Sam Minde’ kotak ki-isiyihkasow. éwako mina ki-wiyasiwéhkaniwiw péyakwaw, ékwa mina ki-okimahkaniwiw péyakwaw. kahkiyaw ékonik 6ki nisw ay-~ ayisiyiniwak atoskéwin é-ki-nékohtacik aya, 6ta 6ma maskwacisihk; é-ki-okistikéwiyiniwicik, €kwa mostoswa min é-ki-ay4wacik mana, méya mihcét oht-4-~ ohc-ayawéw wiya nisis awa Dan Minde, maka wiy 6-~ osima, mihcét aya pisiskiwa, mostoswa ékwa misatimwa é-ki-ayawayit. ékwa é-ki-wicihiwéyit mina man ita aya ka-téhtapihk aya, 6ki mana kotiskawéwatimwa k-4yawacik. péyakwan nisis, éwakw aya, éta é-pé-ay-ay4y4n Asay ki-p6nihtaw, kotiskawéwatimwa ésa man é-ki-ayawat nisis, kwa ésa mAn é-ki-papamohtahat, ékos étokwé mén é-ki-isi-séniyahkét. €kwa mana wiya ni-~ niwikimakan aya é-ki-ay-apit mana, 6-kanawapokét ékwa mina man Aya é-ay-atoskét kistikana —~ kistikanihk, kahkiyaw kikway é-ki-nakacihtat, éhtawiya é-ki-kiskinohamakot, éwakw anim Anohc k-@totaman aya, kotak anim Aya 4cimowin k-ésihtayan, ayéhkwéwa man é-ki-~ é-ki-pikopicikéhat ka-mAci-okistikéwiyiniwit aya niwikimakan, é-~ é-oskini-~ é-o0-~ 6-oskinikintwis-~ é-oskinikiwiyinisiwit ékospi. ékos étokwé anim Aya, é-itéyihtaman mAna niya, kiyipa ka-maci-kiskinohaméhcik 6k aya, osk-ayak, ka-sakihtacik atoskéwin kwayask é-hi-pé-kiskinowapahtihicik [45] [46] them so that they would not be dealt with so harshly when they were in court for drinking or some other thing, when they were arrested on some charge, I used to see my father-in-law do that; he used to go there to go and speak for his people. And also, as I said, he would forever counsel us, he would forever counsel his son, not to let go of work and to persevere in work. My father-in-law himself must have worked hard previously, before he fell ill. Teaching by Example My father-in-law was one of two brothers, he was one, and the other one was called Sam Minde. He [Sam Minde] also used to be a councillor once, and then he also was chief once. Both these people left evidence of all their work here at maskwacisihk; they used to farm, and they also used to have cattle, my father-in-law Dan Minde, he did not have many, but his younger brother [Sam Minde] had many animals, cattle and horses. And he also used to be part of the riding circuit, he used to be one of those who have race-horses. The same with my father-in-law [Dan Minde], but that one had already quit by the time I came here; he used to have race-horses and had followed the circuit with them, that was how he must have made money. And my husband used to stay home keeping house and also working in the fields, he knew how to do everything, his father had taught him, that is what | told about earlier today, when J made the other recording, that my husband had used oxen to plough the land when he began farming, at a time when he was still a very young boy. I usually think you have to start early in training young people to love work, while they are still young, then they Their Example Showed Me the Way 7} [47] 72 aya, miyékw4-osk-ayiwitwawi, miywéyihtamwak ékwa k-atoskécik. ékos 6-ki-kisk-~-isi-kiskéyihtaman niwikimakan, é-ki-miywéyihtahk man é-atoskét kistikanihk; ékwa mina, pisiskiwa mana mitoni kwayask é-ki-pamihat. ékoni 6hi niso ayahk, k-atotamAn aya, k-acimakik 6ki nisw at[a] aya ayisiyiniwak, é-ki-anima-miyo-kiskinowapahtihiwécik atoskéwin aya, é-ki-sakihtacik k-atoskécik, 4kwa min é-ki-kiskinohamawécik otawasimisiwawa k-és-Aatoskéyit. kah-kihtwam éwak 6ma kiwihtamatinawaw, mdy Ayisk kakiké awa misawac séniyaw ka-miyikawiyahk, awa mistahi s6niyaw ka-miyikawiyahk. pikw ékwa ayisiyiniwak ka-kiwétotahkik k-Atoskécik ka-kakwé-pimacihocik aya, awa s6niy4w, kisipipayiki. atiht méy tapwéhtamwak mak aya, méy kakiké awa ka-ki-miyikawinanaw awa soniyaw ka-miyikawiyahk;, asay at-4-~-Astamipayiw awa s6niy4w k4-miyikawiyahk ékota; piko kawi ka-kiwétotamahk k-atoskéyahk, ka-kakwé-pim4cihoyahk, kayas mana k4-ki-isi-pimacihocik napéwak ékwa iskwéwak. kwayask é-ki-pé-kiskinowdpahtshicik like to work. I know that is true of my husband, he liked working in the fields; and he also very much took proper care of the animals. These two [Dan and Sam Minde], the story I am telling, these two people whom | am telling about, they used to set a good example for people by their work, they loved to work; and they also showed their children how to work. I have been telling you all over and over that we will not be getting this money [oil royalties] forever, in any case, the large sums of money we get. People will have to go back and work to try and make a living when this money, when the oil wells run out. Some do not believe this, but we will not be able forever to get this money that we are getting; already the sums of money we are getting are becoming less and less; so we will have to go back and work to try and make a living; the way men and women used to make a living long ago. Their Example Showed Me the Way 73 [48] 74 VI kotak kikway awa k4-nitawéyihtamawit aw aya, iskwéw aw aya, 6hi ké-ah-otinahk” aya Acimowina, é-n-~ é-néhté-kiskéyihtahk tanis iskwéwak kayds é-ki-totahkik aya, tanis 6-ki-isi-pimacihocik wistawaw otawAsimisiw4wa aya, tanis é-is-Aya-pimacihacik. mihcét aniki é-ki-kaskihtacik aya é-mikisihkahcikécik ékospt iskwéwak, ékwa ayiwinisa man é-ki-osthtacik é-ki-mikisihkahtahkik mi-~ anih aya, waskitasdkaya é-ki-m-~, ‘mikisasdkaya’ ki-isiyihkatéwa, ékotowahk man é-ki-osthtacik, pahkékinwésakaya. ékwa mina maskisina ékwa astisa, é-ki-pé-wapamakik éwakw Anim é-tétahkik, mistahi é-ki-mikisihkahtahkik mana kikway k-ésthtAcik, maskisina ékwa aya astisa. 6kw 4nihi mina mén 4ya maskisina aya é-ki-misiwéminakinahkik, misiwé man é-ki-mikisihkahtahkik anihi maskisina aya, ‘napakaskisina’ mana ki-isiyihkatéwa. 6wakw anima n-~, éwakw 4wa nisikos é-ki-kiskinowapamak ékoni €-ki-t6tahk; é-ki-~ é-ki-kiskinohamawit mina tanisi k-ési-mikisihkahcikéyan. ékwa min Aya, ék-~ ékAya é-ohci-nitawéyimit aya, ka-nah-nayahtoyit mikisa, kwayask niki-kiskinohamak aya k-ési-mikisihkahcikéyan, tanisi mitoni ka-tétaman, é-ki-~ 6-ki-kwayaski-kakéskimit, tanis éka k-ési-nayahtocik mikisak [é-pahpit]. 6kwa niki-nanaskoméw nisikos, sémak aya é-ki-kiskinohamawit, mayaw k4-pé-wicéwakik, ékoni éhi ka-tétam4n, tAnisi k-€s-A4ya-~-kanacihtayan waskahikan min éwakw aya, ata k-~ as-~ é-ki-kiskin-~, at[a] Asay é-ki-kiskinohamakawiyan kiskinohamatowikamikohk, niki-sthkiskak aya, ka-kandcihtayan waskahikan, ka-kisépékihtakinikéyan ékwa ka-kisépékinaman wiyakana. séskwac kahkiyaw kikway 6m aya ka-ki-isi-kiskinohamakawiyan, niki-nitawéyimik ékoni ka-pimitisahaman. ékwa niki-manacih4w, niki-tétén kahkiyaw ékoni. kwayask é-ki-pé-kiskinowapahtihicik 148] VI Self-Reliant Women Another thing this woman wants from me when she is recording these stories, she wants to know what women did long ago, how they themselves made a living and how they made a living for their children. Many of the women used to be able to do beadwork then, and they used to make clothes and beaded them, overcoats, beaded coats they were called, they used to make that kind, leather coats. And also moccasins and mittens, I used to see them then, they did that, they used to put a lot of beadwork on the things they made, moccasins and mittens. And these moccasins they covered with beadwork, they put beadwork all over the top of these moccasins, they used to be called flat moccasins. This ~, I learnt this by watching my mother-in-law making them; she also taught me how to bead. And she also did not want me to have beads climbing up on one another [if the thread is too tight], she showed me how to bead properly, exactly how to do it, she instructed me properly how not to have the beads climbing up on one another [laughs]. And I was thankful to my mother-in-law that she taught me right away, as soon as I came to live with them, how to do these things, how to clean house and that kind of thing, although I had already been taught at boarding- school, she urged me to clean house, to scrub floors and to wash dishes. She wanted me to follow strictly everything I had been taught. And I treated her with respect, I did all these things. Naturally, my mother had, Their Example Showed Me the Way 75 [49] 76 cikémA, Ata wiya kayahté nik4wiy min ékos é-ki-isi-kiskinohamawit, é-ki-sthkimit ékoni kahkiyaw kikway, é-aw4sisiwiyan ohc é-ki-sthkiskawit ka-kasiyakanéyan ka-wépahikéyan; ékoni ka-t6taman, ékwa min aya, ka-kakwé-kanacihoy4n, kahkiyaw kikway niki-kiskinohamak nikdwiy. mistahi mana niki-sakihaw nikawiy, késkéyihtamAn|i] éyapic 6ma, éydpic 6m Aya, kAa-mamitonéyimak nikawiy, ninandskomaw, nisaékihaw éyapic, iyikohk kikway é-miywasik é-ki-pé-kiskinohamawit. min é-ki-kitahamawit, 6k4 ka-mayi-wicéwakik aya nici-kiskinohamawdkanak, éwako mina m4na kakiké niki-wihtamak, éka ka-ka-~ ka-nah-ndtinakik, ka-ka-~ @ka ka-kah-kihkamakik nici-kiskinohamawakanak; éwako mina kakiké niki-kitaham4k; moy niya piko, nitisana mina mana ki-kitahamawéw. Ata kakiké é-ki-wi-kakwé-kiskinohamakoyahk aya, ka-miyo-wicihiwéyahk aya, pikw awiyak 6ma ka-wic-ayamayahk, tapiskéc kiskinohamawakanak, ékwa ayamihéwiskwéwak ékwa ayamihéwiyiniwak ka-man-~ ka-manécihayahkik; kahkiyaw ékoni é-ki-wihtamakawiyahk aya ka-t6tamahk, ninikihikonanak éwako é-ki-kaskihtacik wiyawaw ka-kis-~ ka-wihtam4koyahkik. méy min éhci-kostamwak wihkdc aya, ayamihéwikamikohk aya k-étohtahikoyahkik ka-nitawi-péhtamahk anim aya, ayamihéwiyiniw aya ka-kakéskihkémot, kisé-manitowi-pikiskwéwin ka-wihtamakoyahk. éwak éhc étok 6m anohc aya, kahkiyaw wiyaw4w aya, €-wi-~ 6-wi-mamihcimakik é-ki-kiskinohamawicik ninikihikwak aya, ayamihawin ka-sakihtayan, éwak ohc 4nohc éyapic ké-sakihtayan aya, kisiwak ékwa éta é-wikiyan 6m ita ayamihéwikamik ka-cimaték, tépiyahk katisk é-pimohtéyan ékwa Ota, é-kitapahtam4n, tahto-kisikaw ayamihéwikamik é-nitaw-ayamihayan. [eEm:] kékAc As-~ Asay ékota anima, katisk min é-miyopayik é-kisthtayan anim aya, the last word, tapiskéc anima kotak min Anima ka-kisthtayahk. kwayask é-ki-pé-kiskinowépahtihicik [49] of course, taught me the same things previously, she had urged me in all these things, from childhood on she had urged me along to wash dishes and to sweep; to do these things and also to try and keep myself clean, my mother had taught me everything. I loved my mother very much, I still think of her whenever I feel lonesome, I thank her, I still love her, she had taught me so many good things. And she had warned me not to live on bad terms with my schoolmates; she forever used to tell me this, not to fight with them, not to scold my schoolmates; against that also she forever used to warn me; and not only me, she also used to warn my siblings against it. She forever used to try and teach us, of course, to get along well with people, with everyone we had to five with, such as the other schoolchildren, and to treat the nuns and the priests with respect; all these things she used to tell us to do, our parents, they used to be able to tell us that. They also were never afraid to take us to church so that we would go and listen to the priest preach and tell us the word of God. I guess that is why today I am going to speak proudly about my parents, all of them, that they taught me to love the church, that is why I still love it today, I live close to where the church stands now, | just have to walk a little ways and J just look at the church from here, I go to church every day. RS [eEm:] Almost —~ again it turned out well, just as I am finishing it, the last word, just like the other [tape] we finished. Their Example Showed Me the Way 77 [50] 78 {em:] Asay anima ci é-y6hténaman? [ra:} Aha! aha. ékwa 6k 4ya iskwéwak ka-nitawéyimikawiyan aya kik-acimakik aya, 6ta maskwacisihk, tanis é-ki-tétahkik, maywés awa s6niyaw ka-miyikawiyahk mi-~, mina kay4s 6ta, aspin ohci ka-pé-wicihiwéyan, tanisi ka-pé-isi-wapamakik iskwéwak aya, mihcét iskwéwak é-ki-wapamakik aya, mistah é-ki-atoskécik é-ki-kakdyawisicik. ékwa nama wihkac é-ohci-péhtawakik ka-kisiwiyocik. 6-ki-mana-natahkik mihta sakahk, é-ki-nacimihtécik, é-pésihtacik é-kinwAyiki, ékwa é-pé-nihtinahkik ita ka-wikicik, @kwa wikiwahk min é-~ é-mosc-d4ya-nah-natwahahkik ékoni anihi aya mihta ka-p6nahkik; wiyawaw iskwéwak éwako é-ki-wapamakik é-ki-tétamasocik, éka —~, ata k-dya-~ k-6napémicik, kotak kikway k-6tamiyoyit atoskéwin, ékos é-ki-isi-wicihacik onapémiwaéwa, é-ki-nikohtéstamasocik man iskwéwak. Ata wiya nista piyisk niki-tétén éwakw anima, niki-yéyihikawin é-nah-nikohtéyan. niki-yiwéyaskocinin man &-mosci-nacitapéyan”° nipisihtakwa, @ka kikway k4-~ k4-ponamén aya nikihk; é-kiskisiyan iyikohk man askaw é-ki-yah-yayikaskociniyan k4-natitapéyan’’ nipisihtakwa. ékos anim aya é-ki-is-ahkaméyimocik kayds iskwéwak. nam-~ naméy aya iskwéwak ohci-kitimakinasowak at[a} 4ya, ké-nakatikocik onapémiwaéwa aya, ékA kikway k-émihtimicik, ki-astamasowak mana mihta. ékwa piyé-takohtétwawi mana napéwak ki-kisowihkasowak, onapé-~ o-~ wiwiwawa man aya é-ki-astam4soyit aya mihta, ahpé mitoni ka-pwatawihtacik iskwéwak aya, mihta ka-kahcitinahkik ahpé6 nipisihtakwa, piwihtakahikana man é-ki-ponahkik (mistahi ki-ihtakonwa wiy é-ki-mosci-nikohtéhk), kotowahk man é-ki-ponamahk, piwihtakahikana. mak ani mana nistam ka-maci-kwahkoténikéyahk aya, é-ki-kaskapahték [é-pahpit]. nanatohk kikway 6m 4ya, atiht osk-dyak itawak méy é-tapwéhtahkik, tanisi man é-ki-itacihocik kayas aya 6té ayisiyiniwak naway. min 6h ayahk, ka-mosci-ponamihk ékwa 6hi kwayask 6-ki-pé-kiskinowdpahtihicik [50] [em:] Have you turned it on already? [Fa:] Yes! Yes. And it is these women I am expected to tell about, here at maskwacisihk, what they used to do before we were getting this money [oil royalties], and also how I have seen them here, from long ago, for all the time 1 have been living here, how I used to see many women working a great deal, they were hard workers. And I have never heard them complain. They used to go for firewood in the bush, they used to go for firewood, loading pole-length wood and then unloading it back where they lived, and also, at their homes, chopping the firewood into stove- lengths to burn; I used to see the women themselves do this for themselves, even though they had husbands, when the men were busy doing something else, that is how these women used to help their husbands, by cutting firewood for themselves. I, too, finally used to do that, I was tempted by their example to go cutting wood. | used to get torn ragged from dragging willows home by hand, when I had nothing to burn at my house. I remember how ragged I used to get sometimes when [ hauled willows home; that is how women used to persevere in the old days. The women did not feel sorry for themselves when their husbands left them behind, and when they had no wood, they used to lay in firewood for themselves. And when the men would come home they used to warm themselves by the fire because their wives had laid in firewood for themselves; and when they were completely unable to get firewood or willows, the women even used to burn wood-chips (there used to be lots of them for wood was chopped with an axe), that is what we used to burn, wood-chips. But when we first started the fire, well, it used to smoke. There are all kinds of things, it is said Their Example Showed Me the Way 79 [51] 80 kotaw4napiskwa, méy ékoni atiht wapahtamwak anohc 6k aya k4-pimatisicik aya, mékwAc 6k 6sk-ayak, nayéstaw 6m Aya wasaskocépayis ékwa pimiy ka-pénamihk, ékoni pikw é-wapahtahkik;, ékwa man Aya, 6-Acimostakocik mak-~ man 4tiht onikihikowawa aya, mihta man é-ki-pénamihk aya, ka-piminawasohk ékwa aya, ka-kisowihkasocik ayisiyiniwak aya, wikiwaw aya ka-kisisahkik. ékosi man é-ki-is-Aya-atoskécik wiy Ayisiyiniwak, ékwa mina man 4nihi wasaskoténikana ka-ki-apacihtacik aya, é-ki-mana-kaskitéwapahtéki, iskwéwak mina man ékoni é-ki-kanacihtacik maywés aya ka-wasaskoténikécik, ‘askiwi-pimiy’ ki-isiyfhkétéw man Anima ka-ki-aya-wasaskoténikakéhk. ékwa aya, anima k-atotamAn aya, iskwéwak iyikohk é-ki-atoskécik, kahkiyaw kikway aya é-ki-tétamasocik — é-ki-osthtamasocik, nik-@twan; miskotakaya 6hi ka-kikiskahkik aya, wiyawaw é-ki-kaskikwatam4socik, papa-~ papakiway4nékinwa man é-ki-atawécik, ékwa mina man Aya, otawdsimisiwawa oh Aya, ayiwinisisa ka-kikiskamiyit aya, é-ki-kaskikwatamawacik man 4ya, wiyawaw otawdsimisiwawa, é-ki-wiyisamasocik ékwa é-kaskikwatahkik €kw-~, méy, méy pikw Awiyak aya kaskikw4swakana anihi, méy pikw awiyak ohc-ayaw, é-ki-moscikwatahkik man Aya, iskwéwak ayiwinisa Ohi k-6sihtamasocik. ékwa tahto ka-ki-kitimakisiyahk, 4skaw ahp6 méy noh-kaskihtanan papakiwayanékinwa k-atawéstamasoyahk, ékwa ék4 wihk4c é-ohci-papamohtéyahk aya, nayéstaw misatimwak ékwa otapanaskwak é-ki-apatisicik aya, nanitaw wah-itohtéhki. maskimotékinwa mana kah-kanataépawatayahki, ékoni mana niki-apacihtanan aya, itamihk 6h Ayiwinisa aya k-6sihtayahk, iskwéwak mana pihtawésakana é-ki-osihtamasocik aya, maskimotékinwa anim ita mana, pahkwésikan ka-ki-asiwasot. papakiwayanékinwa ayis ki-wapiskawa, mak 4ya ki-masinahikatéwa. ka-kisépékinahkik man dnima ki-pawinamwak aya, ka-masinahikatéyik anima; atiht min é-ki-dsahkik,?* ékosi man é-ki-is-dya-pahkwatinahkik anih aya, ka-masinahikatéyiki. kwayask é-ki-pé-kiskinowapahtihicik [51] about some young people that they do not believe how people used to live back there in the past. And some of those who live today, the young of today, have never seen a fire made or a wood-stove, they see only electric and kerosene heaters. Then some of them are told about it by their parents, that they used to burn firewood to cook and for people to keep warm, to keep their houses warm. For this is the work people used to do, and also the lamps they used to use, they used to give off black smoke, and the women also used to clean these before they lit them, it was called coal oil, that which was used for lighting. And I have told about the fact that the women used to work so much, that they used to do everything for themselves — they made it for themselves, I will say; the dresses they wore, they used to sew for themselves; they would buy cloth, and also the clothes their children wore, they themselves used to sew for their children, they used to cut the patterns out for themselves and then sew them, not everyone had a sewing machine, the women used to sew by hand when they made clothes for themselves. And those of us who were poor, we sometimes were not even able to buy cloth for ourselves, and we never used to go anywhere [to shop], since only horses and wagons were used when you were going somewhere. Once we would have washed them clean, we used to use flour-bags to make underclothes, women used to make slips for themselves with these flour-bags in which the flour had come. For the cloth used to be white, but it carried writing. When they washed them, they took off the writing; some also used to boil them, that is how they would take the writing off. Their Example Showed Me the Way 81 [52] [53] 82 ahp6 étokwé ka-ki-atotaman, péyak kikway ayisiyiniwak é-ki-pahpicik aya. méy étokwé nanitaw k-atotam4n péyak é-ki-pahpihiht aya, oskinikiskwéw és aya, é-ki-kihtiméyihtahk ésa ka-pahkwatinahk anima ka-~ ka-masinahikatéyik, soskwac és ékos ts é-ki-osihtat aya, pihtawésak4n aya, maskimotékin é-apacihtat. mak étokwé mitoni ki-pahpawiwépinam, miton étokwé ki-ka&h-kaskaham kwayask aya, aya, ka-k-~ €k4 ékwayikohk ka-sitawayik, ékos isi é-kaskikwatamésot étokwé pihtawésakan. mak étokwé aya, é-sakékamoniyik ésa, Macs Best é-itastéyik ésa [é-pahpihk). [Fa:] €kos é-isiyihkasot cf pahkwésikan? pahkwésikan ékos é-ki-isiyihkAsot an|a] aya k-Askitit, éwakw anim étokwé é-sakamoniyik ésa ka-wapahtamoht [é-pahpihk]! tépiyahk ka-pahpihk 6m éwako k-4-~ k-atotaman [é-pahpihk]. méy étokw awa oskinikiskwéw é-~ ohci-kiskéyihtam éwakw Anim Aya, é-ki-wapahtamoht anim Aya, éka é-ohci-pahkwatinahk anima masinahikéwin. # ékw-~ ékw Anima min Aya, é-ki-man-aya-~-kahkiyaw-kikway-tétamasocik iskwéwak. wiyds anim 4ya (ma kikway anih 4ya ahkwatihcikana ohc-thtakonwa), wiyas k-ayacik mistahi aya, méso-wiyds ahpé mostoso-wiyas, kahkéwakwa man é-ki-osthtacik; é-ki-osthtacik man aya wayawitimihk anih aya, mwéhci mikiwahp é-isthtacik. mistikwa man é-ki-apacihtacik aya, ékota pthc-ayihk é-kaskapasahkik anima wiyas aya, kah-panisahkwawi, kahkéwakwa man é-ki-osthtacik ékwa é-ki-kaskApasahkik. # péyakwan kinoséwa, é-ki-paniswacik mana kinoséwa ékwa é-ki-kaska4paswacik. * ékwa, kékdc kahkiyaw iskwéwak €-ki-ayacik kiscikdnisa. piwi-kiscikanisa man aya é-ki-ayacik, ékosi man Anihi ki-isiyihkatéwa, ita aya k-6hpikihtacik askipwawa ékwa oskataskwa, ‘piwi-kiscikanisa’ mana kwayask é-ki-pé-kiskinowépahtihicik [52] [53] Perhaps I should tell about one incident people used to laugh about. I guess it’s all right to tell it how one young woman was laughed at, she was too lazy to take the writing off, she simply made a slip like that, using a flour- bag. But she must have shaken it out and properly scraped it off {rather than washing or boiling it] so it would not be so stiff, and she must have sewn a slip for herself just like that. But, I guess, it was hanging out below her dress, and the writing said Mac's Best [laughter]! [ra:] Is that the name of the flour? That was the name of that flour, uncooked [i.e., not bannock], and that is what was showing, that was visible [laughter]. It is simply for a laugh that I am telling this [laughter]. This young woman did not know, I guess, that it was visible, that she had not taken off the writing. # and it was also that, that the women used to do everything for themselves. The meat (there were no freezers), when people had lots of meat, moose meat or beef, they used to make dried meat; they used to build a structure outside, making it exactly like a tipi. They used to use poles, smoking the meat inside there, after cutting it into sheets, they used to make dried meat and smoke it. # The same with fish, they used to cut them into sheets and smoke them. # And nearly all the women used to have gardens. They used to have vegetable gardens, that is what they used to be called, where they grew potatoes and carrots, they used to call them vegetable gardens. Of the garden seeds, they never had very much of anything Their Example Showed Me the Way 83 [54] [55] 84 ki-isiyihkatamwak. ékwa ékoni dhi man ya piwi-kiscikanisa, ékama ohc aya mist-~ ayiwakipayicik*? kikway (6ta man ya, ‘asahkéwikamik’ mana ki-isiyihkatéw 6m ita k-6h-~ k-6h-paminahkik —~ k-6h-paminiwécik 6k 6kim4-~, aya, okimanahk ohci, ka-paminiwécik 6ki), ékotowahk man 6hi é-ki-miyikawiyahk, piwi-kiscikanisa ka-kistikéyahk. askipwawa mana piko ka-ki-atawéyahk, ékoni é-kistikéyahk. @kwa mina man a é-ki-manisamahk aya, maywésk aya ka-pakitinamahk aya asiskihk, é-ki-~ 6-ki-pikinisamahk mana, “ékos isi kiyipikinwa,” é-ki-itikawiyahk mana. ékoni kahkiyaw iskwéwak é-ki-tétahkik, maka man Aya, onapémiwawa mina ki-wi-~-wicihikwak man é-pikopitah-~, é-ki-pikopitamakocik man Asiskiy, ita ka-kistikécik; ékwa anim Aya, ka-w-~ ka-wéhcasiniyik aw iskwéw éka ékwayikohk k-atoskét; ékosi mana niya wiya niwikimakan é-ki-isi-wicihit aya, 6-ki-m-~ é-ki-pimi-pikopicikét man ékota é-ki-pimi-pakitinaman 6h Askipw4wa. mistahi mana miton é-ki-pakitinaman askipwawa, tasipwaw mdy kakétihk mana niki-atoskanan aya, 6ma man Aya, macikwandsa k-dhpikihki,3° maka niki-nakacihtanan piyisk aya, wipac kahkiyaw ka-kawikahamahk, méy wihkac mistah éhci-wipacikinwa anihi aya macikwandsa. ékwa piyisk mina niki-ayanan aya, é-ki-atawéyahk méniyanahk aya, ayahikakana anihi, péyak misatim man é-ki-pim-ayahikét, ékotowahk niki-ayanan anim aya 4pacihcikanis, ékota é-Apacihtaéyahk. ékwa aya, aya, péyakwaw é-kiskisiyan iyikohk é-ki-miyokihtayahk askipwawa, ékosi man é-ki-isi-tipahamahk, mitatahtomitanaw-maskimot é-ki-ayayahk, ékwa é-ki-apisdsik watihkan anim ité mAn Aya é-ki-astayahk askipwawa, é-ki-yahkatihkatamahk, ék4 anima nanitaw é-ki-astayahk anih askipwawa; méy wayaw-~ wayawitimihk wihkac néh-ayahénan, kahk-~ kahkiyaw mn é-ki-pthtokwatayahk. * ékwa mina mn aya, kayahté ohpimé niki-atotén, nikdwiy mana mistahi 6-ki-mawisot aya, minisa, é-ki-pasahk, ékwa takwahiminana mina é-ki-pasahk é-ki-takwahahk mana. ékwa atiht man é-ki-kaskapiskahahk kotaka minisa aya, ‘iyinimina’ mana kwayask 8-ki-pé-kiskinowapahtihicik [54] [55] (it was called the ‘ration house’ here, where they looked after it -~ where they looked after people on behalf of the government, the ones who looked after people [i.e., the Indian agents]); there we were given that kind, garden seeds for us to plant. We only used to buy potatoes, and we planted them. And we also used to cut them up, before we put them down into the soil, we used to cut them small because “They grow faster that way,” we had been told. The women did all those things but their husbands also used to help them by ploughing the soil for them, where they would plant; so that it would be easy for the woman and she would not have to work so hard; that is how my husband helped me, too, he used to go along ploughing and I followed behind putting in the potatoes. I used to plant lots of potatoes, and we worked extremely hard, in fact, at the time when the weeds come up, but finally we knew what to do, when you cut them all down early, the weeds did not really take over. And finally we also had a hiller, we had bought it from a White place, one horse went along and did the hilling [of the potatoes], we used to have that kind of machine and used it. And I remember once, when we grew such a good crop of potatoes, that is how we measured them, we had one hundred bags, and the cellar where we stored potatoes was small, we dug it out to make it bigger, we had no place to put all of the potatoes; we never left them outside, covered with dirt, we used to haul them all inside. # And we also used to, I told about this before somewhere, my mother used to pick lots of berries, she used to dry them, and the chokecherries she used to both crush and dry. And some other berries she used to can, Their Example Showed Me the Way 85 [56] [57] 86 ki-isiyihkaétéwa ékwa aya, nikikomina; ékoni man é-ki-kask4piskahahk aya, météy4piskohk. ékwa mina man 4nim aya, min éwakw Asay niki-atotén, é-ki-pahkékinohkét mana. wiy éwakw Anima niya méy nikaskihtan, tahk ayiwak ayisk 4stamispi aya, osk-ayak ki-néwo-~ ki-nésowatisiwak. mak 6ki kéhté-ayak, mitoni ki-kaskihtawak man aya, 6-osthtamasocik pahkékinwa, 4s6né anih 4pisimésoswayana, mitoni ki-wiya-~ ki-wéhcihéwak ékoni mitoni, é-osthtamAsocik. niki-wap-~ apoepoeps —~ ékwa nicahkos, é-ki-osthtamAsocik man ékotowahk. ékoni 6hi pahkékinwa 4tiht mana nikawiy ki-atoskémow, é-ki-dyiméyihtahk étokwé mAn Aya kik-dsihtat, osm mana mistahi min é-ki-atoskét aya wasakém nikin-~ —~ Asay min éwako pakahkam nitatotén, é-ki-yikinikét kakiké nikawiy, mostoswa é-ki-ay4wat é-miyosiyit, # 6-yikinikéstamasot ékwa ascascwas ékwa manahikan, téhtds4poy, naméy wihkac oht-at-~ ohc-4ya-atawéw, mistahi man ékotowahk aya, é-ki-aya-ohtacihoyahk. ékwa pahpahahkwana min é-ki-ayawat, kéhkésa min é-ki-ayawacik, mostoswa min 6ma k-étwéyan, askaw ki-minahowak wiyés, ékota ohc Aya, é-4pacihtayahk wiyas, maka kayas mina tanis é-ki-isi-wapamakik ayisiyiniwak é-tétahkik, awiyak mistahi wiyas k-ayat, é-ki-asamat m4na kotaka ayisiyiniwa; é-ki-nitomihcik man Askaw ayisiyiniwak aya ka-pé-micisocik, ékwa man é-miyihcik ka-kiwéhtatacik wiyas. * iyikohk ka-misiwanataniyik anima wiyés, ékos 4nima man é-ki-tétahkik, é-ki-nitom4cik mana owicéwakaniw4wa, ka-pé-natamAsoyit wiy4s; # kéhté-aya mina man é-ki-asamacik aya, wiyds. # éwakw anim kwayask é-ki-pé-kiskinowApahtihicik [56] [57] blueberries they used to be called, and wild black- currants; these she used to can in jars. And she also used to, and I have also told about this already, she used to tan hides. I, by contrast, am not able to do that, because as time went on young people became weaker and weaker. But the old people were very much able to tan hides for themselves, especially deer hides, they used to have an easy time in tanning these for themselves. arb —~ and my sister-in-law, they used to make that kind for themselves. With some of the hides, my mother had someone else to do them for her, she must have found them difficult to prepare, and she also worked too hard around our house —~ —~ | also told about that already, { think, that my mother used to milk the cows all the time, she used to have good milk cows, # she milked for herself, and she never bought curds and cream, or milk, she never bought very much of that kind, we used to live on that. She also had chickens, they also had pigs, and sometimes, as I said, they also used to butcher a cow for meat, and we used the meat from that, but in the old days, as I saw people do it, when someone had lots of meat he used to feed other people; people were sometimes asked to come and eat, and given some meat to take home with them. # Instead of letting the meat spoil, that is what they used to do, they invited their friends to come and get meat for themselves, * and they also used to feed meat to the old people. # Their Example Showed Me the Way 87 [58] 88 aya, ‘mamawi-wicihitowin’ méniyawak k-ésiyihkatahkik, nik-akayasimon éy4pic, ‘share’ k-étwécik, ékos é-ki-tétahkik kayds néhiyawak. é-ki-aya-~ kikway k-ayiwakipayicik, kayacic3’ man é-ki-miyitocik. éwak 6m étokwé mina méy nisitawéyihcikatéw, osdm ékwa mistahi é-s6niyawi-mamitonéyihtamihk, kahkiyaw kikway nayéstaw é-kakwé-s6niyaéhkatamihk. min 6k ayahk, naméy mistahi wihkac ékwa aya ayisiyiniwak é-~ €-minahéstamasocik, nayéstaw é-atawakécik mostoswa aya; ékota k-Ghtinahkik kikway aya miciwin k-4tawéstamas-~ —~ ékoni 6hi 6-ki-wapahtamAn aya, Asay 4hkwatihcikana é-ihtakohki,3? 6-apisasik é-ki-ayayahk ahkwatihcikan, * ki-atoskémow mn é-nipahtaméht aya niwikimakan aya, ayéhkwésisa man é-ki-atotat aya, 6ténahk aya, ka-minahéstamakot, ékwa anita é-asiwatayahk akoc-~ ahkwatihcikanihk. # méy éwako kinwés néh-téténan, ékos anima wipac ka-ki-at-ahkosit niwikimakan aya. # kahkiyaw kikway ati-pikopayin ayisiyiniw k-ahkosit, méy wiya miton dhci-pikopayiw éydpic aya, mistahi kistikana ki-ayawéw niwikimakan, ékwa min 4ya mostoswa ki-ayawéw. m4ka masinahikan ki-osihtaw, é-ki-mah-miyikoyahk ékoni, maywésk ka-nakataskét #. kahkiyaw niki-atawakén aya mostoswak, maka késwan méy mistah é-ohc-itakisocik. méy niya noh-kaskihtan ka-pamihakik 6ki pisiskiwak, os4m aya * Ayiman iskwéw wiya ka-pamihat pisiskiwa, ékosi méy ayiwak néh-kanawéyimawak # mostoswak, kahkiyaw niki-mékin. ékw Anihi min aya, askiya, kayahté wiya é-ki-4h-atoskémot, wiya nistw-askiy é-ki-aya-ahkosit. kayahté é-ki-awihiwét aya, 6ka é-kaskihtat k-atoskét, ki-awihiwéw anih Aya kistikana; atiht néhiyawa, atiht méniyawa ki-awihéw. mak ékwa niy aya, naméy kinwés éwako néhe-aya-nohté-tétén k-aya-~ k-Awihiwéyan. niki-miyawak anih Aya askiya nésisimak; péyak iskwéw, ékwa niso napéwak, ndsisimak niki-miyawak. méy kikway kwayask é-ki-pé-kiskinowapahtthicik [58] That is what the Whites call cooperation, | will say it in English again, sharing as they call it, that is what Crees used to do long ago. When they had a surplus of something, they used to give it to one another. This also is not well understood, I guess, as money is the general obsession now and you only try to make money from everything. The people also never really butcher for themselves now, they only sell cows; and with that they earn something to buy food for themselves —~ —~ these things I used to see, there were freezers already, we used to have a small freezer, # my husband used to have someone else butcher for him, he used to have steers butchered for him in town and we put the meat in there, in the freezer. # We did not do that for a long time, it was shortly afterwards that my husband fell ill. # Everything will fall apart when a person is ill, my husband did not really go broke, he still had a lot of grain and he also had cattle. But he made a will and gave these to each of us before he departed this world #. I sold all the cattle but, as it happened, they were not worth very much. [ was not able to look after the animals myself because # it is difficult for a woman to look after animals, so I did not keep cattle any longer, # | gave them all away. And the land also, he himself had someone else work it for him, on an annual basis, beforehand, for he was ill for three years. He had rented it out to people beforehand, since he was unable to work, he had rented the fields out to people; some he rented out to Crees, some to White people. But as for me now, | did not want to do that for long, to rent it out to people. I gave the land to my grandchildren; one is a woman and two are men, I gave the land to my Their Example Showed Me the Way 89 [s9] néhci-néhté-kanawéyihtén os4m aya, é-ati-kéhté-ayiwiyan min ékwa ispi aya, €-pamihikawiyan okimanahk ohci, ékwa min 6ta 6ma néhiyanahk 6m Aya, # 6ki ka-paminacik kéhté-aya, ékot[a] é-ki-ohci-pamihikawiyan. méy 4yiwak kikway nohci-néhté-ayan. astamispi ékwa, ékosi mwéhci ka-ki-ispayik 6ma ka-ki-t6tam4n, niki-taciwihawak 6k aya, kéhté-aya ka-paminacik, “méy nitawéyimawak 6ki ka-tipaham4hcik kéhté-ayak, kikway askiy kik-ayacik,” niki-itikawindn, é-mamawépiyahk. “Asay kahkiyaw niya niki-miyawak nésisimak,” nititwan [é-pahpit], Asay niya niki-kisi-miyawak anik 4ya nésisimak, péyak Theresa okosisa, ékwa nisw 4wa k4-pé-pihtokwét Kathleen aya otanisa, ékwa éwako ka-ki-ohpikihak, omos6ma sémak é-ki-miyikot aya askiy, aya, ékota anima k-ésthtahk anim ya will, ékota ki-masinahikatéyiw Karen owihowin, wiy é-ki-ohpikihayahk, omos6ma é-ki-astayit owihowin. ékwa aya, kotak nésisim ana ka-ki-p6ni-pimatisit, éwako é-ki-miyak aya, Allen, # maka ékay é-pimAtisit, kotak an{a] fyaskohc Anthony ékwa (€wakw ana sémak ow&hkémakana ka-kiskisototakot, Lester Frame), é-ki-miyat anih Aya wiscdsa, “wiy éwako kik-ayaw askiy,” 6-ki-itikot, méy —~ Ahkosiwikamikohk é-asiwasoyan, Asay ki-~ ki-kisi-miy4w ana nésisim, maka mitoni nimiywéyihtén nésisim éwakw 4w Aya, nika-mamihcimaw nésisim é-miyohtwat kwayask. kwayask é-paminat aya owikimakana ékwa otaw4simisa, éwako néha [pointing to a picture on the wall] —~ Sporpors —~ k-édcaw4simisicik; €awako sastwiskwéwa k4-wicéwat, k-étitan, éwakw aw awa Anthony Young, ékwa ‘Wilma Starlight’ an{a] é-ki-isiythkasot ka-wicéwat. éwako mina —~ kwayask &-ki-pé-hiskinowpahtihicik [59] grandchildren. | did not want to keep anything because | was getting older, and also at that time I was getting a pension from the government and also from the reserve here, # these who look after the old people, I was getting a pension from there. I did not want anything else. Later, it happened exactly as I had acted on it, I had gotten ahead of the ones who look after the old people, “I do not want the old people who are paid a pension to have any land,” we were told, at a meeting. “As for me, I have already given all of it to my grandchildren,” ! said [laughs], ] had already finished giving it to my grandchildren, one is Theresa's son, and two are the children of this one who just came in, Kathleen, and her daughter [Karen] is the one we had raised, her grandfather had given her land already, it was when the will was made, Karen's name was written in there for we had raised her, her grandfather had put her name in. And another grandchild of mine who has died, I had given it to that one, Allen, * but when he died, another was next in line now, Anthony (that one was remembered by his relative [Anthony] right away, Lester Frame), he [Anthony] gave it to him, his cross-cousin, “He shall have that land,” the other had said to him [references obscure], not —~ I was in the hospital, the land had already been completely transferred to my grandchild, but I am very glad that my grandchild, I will speak with pride of my grandchild [Anthony], that he is truly good-natured. He looks after his wife and children properly, that one [pointing to a picture on the wall] ~ spobots ~—~ who have children; the one who is married to a Sarcee woman, as | said to you, it is this one, Anthony Young, and Wilma Starlight is the name of the one who is married to him. And she also —~ Their Example Showed Me the Way gl arbi —~ aw iskwéw. anim anohc k-étwéyahk, é-wicihitocik osk-dyak aya, ka-kihci-wikihtocik. péyak iskwéw anohc ékos é-isi-pikiskwéyahk aya, kotak iskwéw 6-witapimit é-micisoyahk, ékosi é-itwéyahk, ésisima é-~ é-wicihikoyit anih iskwéwa é-~ é-kihci-wikimAyit, é-miyohtwat an{a] iskwéw é-wicihat anih éskinikiwa, ta-pénihtayit minihkwéwin; ékos é-isi-miywéyihtahk an[a] aya iskwéw, ‘Louisa Wildcat’ é-isiyihk4sot. ékw An{a] étokw-~ [eEm:] —~ ékwa, mdy ayiwak ékwa kotak kikway nikiskisin ékwa. [Fa:| mékwac? [em:] ka-kiskis6miyan 6h Aya, kahkiyaw ékoni nitatotén, éha. {Fa:] aha. 92 kwayask 6-ki-pé-kiskinowapahtihicik apap —~ this woman. As we were saying here before, young people who are properly married help one another. A certain woman and | were just speaking like that, I was sitting with another woman as we were eating, and we said this, that her grandchild gets help from that woman whom he married, that that woman is good-natured and helps that young man to quit drinking; she was so happy, the woman [with whom I talked], Louisa Wildcat is her name. It must have been that one —~ [em:} —~ and I cannot think of anything else now. [ra.] Right now? [—em:] I have told about everything of which you reminded me, yes. {ra:] Yes. Pies Their Example Showed Me the Way 93 [60] Vil anohc ékwa 6ma kA-wi-aya-AtotamAn aya, nisikos aya, a AK é-wi-acimak aw Aya, méy kayds 6ta aya ka-nakatikoyahk, é-ki-nakataskét aya, ayiki-pisim é-mékw4-akimiht, ‘Mary Minde’ éwako ka-ki-isiythkasot; 6ta kéhté-ayak ita ka-kanawéyimihcik, ékot[a] 6-ki-kanawéyimiht. éwakw Awa min aya é-nitawéyihtamakawiy4n k-acimak. ékosi mitoni nimiywéyihtén, éwakw awa k-acimak aya, nisikos é-ki-kitimakéyimit. €wako mina mihcét kikway é-miywasik é-ki-pé-kiskinohamawit, ékwa mihcét kikway é-ki-pé-kiskinow4pahtihit iyikohk kwayask, wistawaw kwayask é-ki-pamihisocik aya, anihi ka-ki-wicéwat napéwa, ‘Sam Minde’ ka-ki-isiyihkasot éwako mina kotak nisis. mistah aya é-ki-nihta-atoskét min éwako é-ki-okistikéwiyiniwit; ékwa mostoswa mina é-ki-ohpikihat. ékoté ohc étokwé mina m4na niwitkimakan ki-kiskinohamAsow, tanis Aya k-ési-nihta-atoskét; é-ki-mah-masinahikéhikot ésa man éhcawisa é-ki-nitaw-ah-atoskéstamawat mana kistikanihk, ékwa pisiskiwa mina man étokwé é-ki-pamihtamawéat. nistam 6ta ka-takohtéyan aya, maskwacisihk, niki-wapamawak ékonik anik Ayisiyiniwak miton aya, é-ki-miyo-pamihisocik, é-ki-miyonakohcikécik wikiwahk ékwa min aya, wasakam ékota. waskahikana anih é-ki-itaskitéyiki, misatimokamikwa ékwa aya, kistikanikamikwa. éwakw Ana nisis aya, ékwayikohk é-ki-miyomahcihot wiy aya, iyikohk kA-ki-miyonakohcikét ékwa min Aya, ayisiyiniwa mana é-ki-masinahikéhat aya, ka-wicihikot aya, anima kistik-~ ka-ki-okistikéwiyiniwit. ki-nan-~ nanatohk mana ki-~, atoskéwin, nanatohkésk4n ki-aya-paminam, anima mina man Aya, kayas ka-ki-tahkopitamihk maskosiya, kotowahk mina m4n é-ki-paminahk é-masinahikéhat ayisiyiniwa, é€wakw 4w aya Sam Minde. kwayask é-ki-pé-kiskinowapahtihicik [60] Vil Mary and Sam Minde at Work What I am going to tell this time, I am going to tell about my aunt; she left us behind here not long ago, she departed this world in April, her name was Mary Minde; here at the old folks’ home, that is where she had been kept. She is the one that I am expected to tell about. So I am very happy to tell about that one, my aunt, because she cared for me. She also taught me many good things, and she taught me many things by her example, for they, too, had made such a proper life for themselves, she and the man she was married to, Sam Minde was the name of my father-in-law’s brother. He was very good at working, and he also used to farm; and he also raised cattle. My husband must have learnt from these, too, how to be good at working; he used to be hired by his uncle, and he used to go and work for him in the fields and, I guess, also used to look after the animals for him. When I first arrived here at maskwacisihk, | saw that these people used to make a good life for themselves, they used to make things look prosperous, in their home and also around it. There were buildings all around, horse-barns and granaries. That uncle of mine stayed quite healthy, he made his place look so prosperous and he also used to hire people to help him with his farming. Various kinds of work, he used to manage work of all kinds, as when they used to bundle hay in the old days, he used to manage that kind of work with hired people, this was Sam Minde. Their Example Showed Me the Way 95 [61] [62] ékwa owikimakana mistah aya ki-wicihik, waskawiwinihk isi min éwako mistahi é-ki-wicihikot aya, atoskéwinihk. éwakw awa nisikos, é-ki-~ é-ki-aya-Acimostawit m4na tanis é-itahkamikisit wikiwahk. tanitahto étokwé man Aya (6ma mistah-atoskéwin k-Aycik, tapiskéc aya, kistikén ka-manisoht ékwa ka-kistikéhk), tanitahto ésa man Aya oskayisiyiniwa oskinikiwa é-ki-atoskahacik, ékwa wikiwaéhk é-ki-nipayit. @wakw anim aya nisikos é-ki-4cimostawit, Mary Minde: “miyékwa-nipatw4wi man 6k aya atoskahakanak, é-ki-nitaw-4samakik niya misatimwak,” é-itwét, “€-ki-nitawi-pamihakik man,” é-itwét, ékwa kah-kisi-pamihaci misatimwa aya, ékos anim étokwé man é-ki-~ é-ki-kwayaci-kisp6hat, man ékos €-ki-wiyahpicikécik 6ki kisi-micisotw4wi, é-mac-atoskécik 6k éskinikiwak. “@-ki-pé-pihtokwéyan ékwa mén é-piminawatakik, ékwa é-koskonakik ka-micisocik;” ékos aya ka-ki-itacimostawit, ékos é-ki-isi-wicihat owikimakana — péyakwan étokwé man éwikimakana min é-ki-na-nipayit étokwé man Aya, k-6h-ki-nitawi-pamihat wiy 4ya misatimwa. éwakw 4nima min Aya, kotak ana mina nisikos aya Mary-Jane Minde, ékosi mana niki-isi-wapamaw, ki-pah-pamihéw mina man éwakw aya misatimwa. maskéc méy éhci-péyakowak, kayas étokwé ékos iskwéwak 6-ki-isi-kakAyawisicik aya, ék4 ondp-~ onapémiwdwa kah-pamihtamakotwawi misatimwa aya, ahpé nanitaw k-~ k-étamahcihoyit, k4é-mayamahcihoyit, iskwéwak man é-ki-nitawi-pamihacik misatimwa. ékwa o-~ mina mostoswa k-ayawacik, ékotowahk mina man é-ki-nitaw-dsamacik é-ki-pamihacik. nista mina mana niki-wah-wicihaw niwikimakan aya, k4-pamihat aya opisiskima, k4-nitaw-dsamat aya maskosiya, ékwa Askaw kistikdna mina mana ka-~, ki-ihtakowak man aya é-osihihcik aya, ‘asamastimw4n’ é-ki-isiyihkasocik anik aya, é-askihtakosicik kistikanak ékos isi é-ki-manisohcik; ékotowahk mina mAn aya é-ki-asamihcik pisiskiwak. ékoni kahkiyaw é-ki-wapahtamén tanis 4ya é-ki-isi-paminahkik kikway ka-~, kéhté-ayak oki ka-ki-pé-ayacik, kwayask ki-paminamwak. kwayask &-ki-pé-kiskinowdapahtihicik [61] [62] And his wife helped him a great deal, she helped him a great deal with the work itself, with the labour. It was this aunt of mine who used to tell me about what she did around the house. I wonder how many (when they had lots of work, for example, when they were swathing grain and seeding), how many young people, young men they had working, and they all slept at their house. That is what my aunt, Mary Minde, told me: “While they were still sleeping, these hired hands, I used to go and feed the horses,” she said, “I used to go and look after them,” she said, and when she was done looking after them, I guess, she had the horses fully fed and ready, and so the young men harnessed them, after they had finished their own breakfast, and began to work. “I used to come inside then and cook for them, and wake them up to eat,” that is what she used to tell me, that is how she used to help her husband — her husband must also still have been sleeping, like the others, I guess, that is why she used to go and look after the horses. And the other one, too, my mother-in-law Mary-Jane Minde, I saw her do the same, she also used to look after the horses. Probably they were not alone, women long ago must have been hard workers in such things, when their husbands did not look after the horses for them; or when they [the men] were not feeling well, when they were feeling sick, the women used to go and look after the horses. And when they also had cattle, they used to go and feed that kind, too, and look after them. I, too, used to help my husband in looking after his animals, when he went to feed them hay and sometimes grain, there were also bundles made, green-feed as it was called, they were green sheaves of grain [usually oats] cut that way [green]; that kind also used to be fed to animals. I saw all these things, how they looked after things, what the old people had, they looked after properly. Their Example Showed Me the Way 97 [63] 98 éwa-~ éwakw étokwé man aya, kayas man Aya ayisiyiniwak, miyamitonéyimihtwawi, éwak éhci kwayask ka-ki-pimAatisicik, os4m é-ki-otamiyocik, mistahi mana kikway atoskéwin é-ki-otamiyocik. maka naméy éhci-pakwatamwak, ki-miywéyihtamwak anim Ayisiyiniwak aya, k-atoskécik, ka-pamihisocik anim Aya, otapwésiwiniwahk ohci kikway ka-kaskihtamasocik. @wakw anim ékwa mistahi ka-wanihtayahk. médy kiyanaw piko, misiw ité étokwé aya éwakw 4nim é-wanihtahk aya, nayéstaw 6-~ é-wi-kakwé-wéhtisihk ékwa aya, ka-s6niyahkéhk ékwa ékota ohci ka-pimacihohk. maka man 4skaw miy4mitonéyihtamahki, “matwan ci kétahtawé aya, éka kikway ohpikici kistikan, matwAn ci ka-kaskihtananaw s6niyaw ka-mowayahk?” — ékosi man é-itwéyan, osdm mistah atiht ayiwakéyiméwak séniyawa. [Fa:] éha! “matwan ci kétahtawé éka kikway ohpikihki,33 matwan ci séniyaw ka-mowdanaw?” — ékosi man é-itwéy4n, é-pahpiyan man askaw, niwicéwakanak m4n ékos é-itakik. tapwé ayisk étokwé kah-ki-ihkin kétahtawé, éka kikway k-éhpikik aya; kotaka 6h Askiya, akAmaskihk été, iyikohk mihcét ayisiyiniwak é-nipahahkatosocik, ma kikway é-ohpikiniyik aya; kikway kA-kistikécik, méy é-ohtinikécik. méy —~ méy 6s4m aya anima —~, méy anim é6sam éka kikway é-ohpikiniyik aya (€-ayamihtayan man aya, askaw é-pé-itisahamakawiyadn Acimowina aya), akamaskihk ata kikway k-6hpikik aya, manicésak ésa man é-kitacik kistikana, 6-misikiticik. kikw-ayak34 étokwé ékonik aniki manicésak aya, locusts, ékos é-isiyihkatacik aya, é-kitayit ésa man 6kistikaniwawa. éwak éhe anim Aya, k-6h-nipahahkatosocik mihcét ayisiyiniwak ékoté, # ékwa notinitowin min 6hci, éwak éhci k-Gh-nipahahkatosocik. kwayask é-ki-pé-kiskinowdapahtihicik [63] When you think of the people of long ago, I guess, that must be the reason why they lived properly, because they kept busy, they kept busy with lots of work. But they did not dislike work, the people liked to work in order to look after themselves and to earn things for themselves by their sweat. That is what we have largely lost now. Not we alone, it must be like that all over, that this was lost and that people are only going to try the easy way to make money on which to live. But when we think about it sometimes, “I wonder if one day, when there is no grain growing, I wonder if we will be able to eat money?” — that is what I usually say, some people put too much emphasis on money. [ra:] Yes. “] wonder if one day, when nothing grows, I wonder if we will eat money?” — that is what I usually say, and sometimes I laugh and say that to my friends. For it could indeed happen someday, I guess, that nothing would grow; there are other countries, over there across the ocean, where so many people are starving to death and nothing is growing; whatever they plant, they do not get any harvest from it. It is not, however, that nothing grows (I read about it, sometimes I get these stories sent to me), even when something grows in these places overseas, insects eat the entire crops, and big ones. | wonder what kinds of insects these are, locusts, that is what they call them, they devour their entire crops. And that is why many people are starving to death over there, # and also because of war, that is why they are starving to death. Their Example Showed Me the Way [64] [65] 100 VU aya, ékwa awa, kéhcina éwako ka-néhté-acimak, éwako ka-ki-acimak, nisikos Mary Minde, péyakwaw é-ki-péhtawak ématowihk é-~- é-ki-aya-4cimot aya, itowihk 6ma k-Acimoyén, nitanis Theresa é-ki-Acim6hat 6hkoma. ékospi é-ki-nitohtawak awa nisikos é-atotahk, “nistam awa ka-kihci-wikimak napéw aya, é-ki-aya-~, mistahi é-ki-kitimakisiyahk,” itwéw. mak Awa k-Acim6hit, é-nitawéyimit anim Aya, tanis éwakw awa min é-ki-is-Aya-wicé-~ é-ki-~ é-ki-is-6h-Aya-ondpémit}> 6h aya Sam Minde. éwako mina kiskinohamatowikamikohk ohc Aya, é-ki-ohc-4ya-wayawit, ékoni 6h aya ka-kihci-wikimat Sam Minde. éwakw és 4wa man Aya, é-ki-atoskawat ésa man a4yamihéwiskwéwa, ékwa iyikohk é-ki-nihta-atoskét aya, kwayask é-ki-tétahk, ayamihéwiskwéwak ésa mistah Aya, é-ki-takahkéyimacik 6h aya oskinikiwa, iyikohk é-kakayawistyit. ékwa étokwé min awa Mary Minde aya, kwayask é-ki-tétahk, ayamihéwiskwéwa min éwako é-ki-aya-atamihat, ka-wihtamakot és aya, “méy aya kinitawéyimitinan aya —~” es | os [Fa:] —~ ka-pdyoyan. aya anima —~ k-4cimostawit anim aya, ka-miywéyimAacik anih aya oskinikiwa é-miyohtwayit, ékwa anihi min éskinikiskwéwa kwayask é-ki-pé-kiskinowapahtihicik [64] [65] VIT The Marriage of Mary and Sam Minde An Arranged Marriage Now she certainly was the one | wanted to tell about, the one I should tell about, my aunt Mary Minde. Once I had heard her telling a story on this kind [the tape- recorder], the kind I am telling on, my daughter Theresa had her great-aunt tell a story. At that time I listened to my aunt telling about it, “When I first got married to this man, we were very poor,’ she said. But this one [Freda Ahenakew] who is having me tell about this, she wants me to tell about how she had taken this man, Sam Minde, as her husband. She also had come straight out of boarding- school when she got married to Sam Minde. He had used to work for the nuns, and he had been so good at his work, he did things properly, the nuns very much liked this young man because he was such a good worker. And Mary Minde also must have done things properly, and the nuns were happy with her, too; so they told her, “We do not want you —~” 7) [Fa:] _—~ when you stopped. She told me about it, that they liked that good-natured young man and also the good-natured young woman, and Their Example Showed Me the Way 101 é-miyohtwayit aya, iskwéyac anim 6mos6ma aya, 6k é-nitawéyimiht ka-kiwétotawt os4m aya, ékospt wiy ayamihéwiskwéwak man Aya é-ki-pakwatahkik anim é-péhtahkik aya, osam étokwé man 4wa kiséyiniw aya, anima pawamiwin é-ki-aya-nécihtat. “mdy, méy ka-kiwétotaw4w aw Aya, kimosém, os4m aya kik-As6skamak anima éka kwayask é€-itatisit,” é-ki-itikot ésa; “ka-miskamatinan awiyak ka-wicéwat,” é-ki-itikot ésa, kwa ékoni 6h ésa kA-ki-miskamakocik, é-nisitawéyimayit aya, Sam Minde, é-ki-~ é-ki-itikot ékoni ka-kihci-wikimat, ékos ékoni ka-ki-kihci-wikimat ékwa aya. tapwé mitoni kwayask é-ki-t6tahkik, ata wiya mana wist Aya, ki-minihkwéyiwa aya, owikimakana #, k-étwéyan aya. éwakw Ana mana nisis, Sam Minde, ki-atoskéw péyakwan ata ka-minihkwét; ki-pakitinam mana minihkwéwin, méy éhci-nawaswatam, iyikohk ka-tawayik aya, éka kikway k-étamiyot ahpo k-étakosik, ékota mana piko ka-ki-minihkwécik 6k ayisiyiniwak, 6-ki-kaskihtacik kah-kipthci man é-pénihtacik. ahpé kah-kinwés askaw, méy é-ohci-minihkwécik, méy tahto-kisikaw é-ohc-isthkahkik minihkwéwin. éwako é-ki-kaskihtacik 6ki, os4m é-ki-~ é-ki-sakihtacik étokwé aya otatoskéwiniwaw. é-ki-aya-~, itawak man 6ki niwahkémakanak, Mindes k-étihcik, é-ki-kihc-~-kihcéyihtahkik anima opimatisiwiniwaw k-ési-pimatisicik. é-wi-~ é-ki-wi-kakwé-miy-ésihtacik aya owthowiniwaw, ayisiyininahk, ayisk é-ki-pé-kitimak-éhpikihikocik okAwiwawa; kwayask étokwé é-ki-ohpikihikocik okawiwawa. [66] ékonik m4n 6k aya iskwéwak, ka-péyak-dhpikihtamasocik otawasimisiwawa — péyak ki-omisiwak. méy 4hpé nikiskisin aya, kwayask anim éwihowin aya, kéhcina owihowin nik-étwan, onéhiyawi-wihowin piko é-ki-kiskéyihtaman 6-ki-omisicik, é-ki-isiythkasoyit. ‘wapanohtéw’ é-ki-isiyihkasot éwakw 4n{a] aya 102 kwayask é-ki-pé-kiskinowépahtihicik [66] at the end of school they did not want her to go back to her grandfather because the nuns did not use to like what they heard at that time, that the old man must have dealt with spirit power. “No, you will not go home to your grandfather because he will infect you with his wicked ways,” they had said to her. “We will find you a husband,” they said to her, and they found Sam Minde for her, she knew him, and they told her to get married to him, and so she married him. They very much did things properly, although her husband, he used to drink #, as I said. My father-in-law’s brother, Sam Minde, still used to work the same, even when he drank; he would leave drink alone, he did not chase after drinking, only when there was time, when he was not busy or in the evening, only then did these people drink, and they were able to quit at any time. Sometimes they did not drink even for long periods, they did not bother with drink every day. They were able to do that because they must have loved their work. It used to be said about my relatives, the Mindes as they are called, that they thought highly of the way in which they lived their lives. They tried to make their name respectable among the people, for they had been raised under difficult circumstances by their mother; they must have been raised properly by their mother. The Minde Family And it was these women who raised their children by themselves — they [Dan and Sam Minde] had one older sister. | do not even remember her right name, her real name, I will say, I only know the Cree name of their older sister, what she was called. wapanohtéw was the Their Example Showed Me the Way 103 [67] [68] 104 nédtokwésiw, kayds éka ka-pimatisit. ékoni anihi é-ki-omisicik, ékwa wiyawaw aya, é-ki-nisticik napéwak. é-~ ostésiwawa anih aya, ‘kayasiyakan’ €wakw 4n|[a] é-ki-isiyihkasot, ‘Old-Pan’ k-étwéyan anohc, ékota ohe 4nik ékonik aniki. iyaskohc ékwa ékota aya, nisis awa, Dan Minde, ‘ké-mahihkani-pimohtéw’ éwako ki-isiyihkasow. ékwa aw Aya, é-ki-~ é-ki-osimimawit awa Sam Minde awa, ‘okikocésis’ éwako ki-isiyihkasow; kahkiyaw é-ki-néhiyawiyihkasocik. ékwa aya, é€wakw 4wa nisis aya, niki-kihe-~ niki-kihcéyihtamawaw man Anim Aya, é-ki-itacihot aya, kwayask é-ki-paminahk wikiwaw ékwa mina kwayask aya, anih Aya, otihtawin anim ita; é-ki-ay4t mana misatimokamikwa, kistikanikamikwa, ékwa okistikana kwayask é-ki-paminahk, méy wihkac ohc-6hpikihtaw aya macikwan4sa; anima mana ka-kwayatastahk, # ékosi man é-ki-isi-kwayatastat. péyakwan ékosi man 4w é-ki-tétahk niwikimakan, ékot[a] étokwé min éwako é-ki-ohtinahk é-kiskinowapamat, ata wiy éhtawiya mina mistahi kikway k4-ki-kiskinohamakot atoskéwin. * ékwa, éwakw Awa Mrs. Minde aya, iyikohk ka-ki-kaskihoyit ondpéma, osém mistah Aya é-ki-kakayawisit, 6-ki-wicihat. waw4c man é-ki-4cimostawit, é-ki-miciminamawéat misatimwa aya ka-nakayahayit, é-ki-miciminamohikot, mistah ésa mana é-ki-kostat. kétahtawé k-Acimostawit mina, péyakw4w és é-ispayit, ahcanisa é-kikiskawat, ok-~ okihc-~ okihci-wikihtow[i]-ahcanisa; ékoni ohi ka-miciminat misatimwa é-s4-simaciyit, 6-tapisikopayiyit és écahcanisihk aya, anih Aya, tapitonéhpicikanihk étokwé nanitaw é-s-~ &-sékopayiniyik piwapisk, kékac és é-ki-kiskicihcépitikot, é-simaciyit. tanis étokwé é-ki-isi-pask-~ # étokwé é-ki-wicihikowisit, ta-kécikopitahk ocihciy, ékos é-ki-itacimostawit, iyikohk man Aya, é-ki-dyimaniyik ot-~ otatoskéwin. ékwa aya, piko kikway méy é-ohci-kostahk éwakw 4w é-ki-wapamak awa Mrs. Minde. mistahi mina é-ki-nihta-mikisihkahcikét. é-ki-miywAsiniyiki an{a] 6tayiwinisa aya, nisis ana, Sam Minde aya, ékoni anihi pahkékinwésdkaya é-mikisiwiyiki é-ki-osthtamakot mana. ékwa kwayask é-ki-pé-kiskinowapahtihicik [67] [68] name of that old lady, she died long ago. She was their older sister, and there were three brothers. Their older brother was called kaydsiyakan, Old-Pan as I said here, that is where these [the Old-Pans whom Freda Ahenakew had met] are descended from. The next one in line was my father-in-law, Dan Minde, ka-mahihkani-pimohtéw was his name. And Sam Minde was the youngest, okikocésis was his name; they all had Cree names. And this one, my father-in-law’s brother [Sam Minde], I thought highly of the way he lived, he looked after their home properly, and also after his farm there; he used to have horse-barns and granaries, and he worked his fields well, he never grew weeds; when you prepare the land [in the fall], * he prepared his fields in that way. My husband did the same, he must have taken it from there, by following his example, although he had also been taught a great deal about work by his father. # And that Mrs. Minde [Mary Minde], her husband [Sam Minde] did so well for himself, because she was such a good worker, and she helped him. She even held the horses for him, she told me, when he broke them, he would have her holding them and she was very much afraid of them. At one time, she also told me about what happened to her once, as she was wearing a ring, her wedding ring; she was holding that horse as it reared up, and it caught on her ring, the metal on the bridle must have gotten caught under the ring somehow, and the horse almost tore her finger off when it reared up. She must have escaped -~ # she must have had divine help to pull her hand out, she told me that, her work was so difficult. And she was not afraid of anything, J used to see that Mrs. Minde. She also was very good at beadwork. My father-in-law’s brother, Sam Minde, used to have beautiful clothes, she used to make beaded buckskin coats for him. And the Their Example Showed Me the Way 105 [69] 106 anihi mina man aya, k4-nimihitocik ka-kikiskahkik mikisayiwinisa, ékotowahk é-ki-ayat; ana mina kotak aya nisis aya, Dan Minde, owikimakana mina éwako man é-ki-osihtamakot mikisayiwinisa. # ékosi kahkiyaw é-ki-is-Aya-~-isi-nihtawiminakinikécik 6ki nisikosak nis 6ki ka-mamisk6émakik. ékwa anihi mina mana ‘téhtapiwitasa’ ki-isiyihkatéwak, ékotowahk mina man é-mikisiwiyiki é-ki-osthtamakot aw Aya Sam Minde, owikimakana, # é-ki-kikiskahk man ékotowahk é-mikisiwiyiki. # mistah Aniki mana é-ki-mikisihkahcikécik kay4s aya iskwéwak, ékwa mitoni kwayask é-ki-aya-osthtacik, atiht man aya kéyapic3® é-kanawéyihtaman é-ki-wah-wiyisamawit nisikos, wapikwaniya?” é-masinahahkik ékwa é-~ é-manisahkik, ékoni é-masinihtatayahk k4-wi-aya-kikway-osthtayahk, maskisina ahpé aya, astisak. # mistahi mana é-ki-miyosihtacik, é-masinahamAsocik aya, kikway ka-mikisihkahtahkik, ékwa anihi min aya néhiyaw-masiniwina,}® min ékoni é-ki-kaskihtacik. séskwac ki-miywdsiniyiwa aya otésihcikéwiniwawa. ékwa mana, tanis é-ki-tétakocik ondpémiwawa, nik-~ é-isi-nisicik ékwa nik-Acimawak. é-ki-mana-mitoni-p6mécik, kikway k4-ki-osth-~ kah-osthtamawatwawi 6-ki-mékiyit mana [é-pahpihk]. ékwa mana kotak kikway man ékwa é-ki-nitotamakocik k-6sthtamawacik. [ra:] ma ci é-ki-kitimakisicik mina mistahi? éwakw Anim aya, kéhcind aya, ka-ndéhté-atotam4n, iyikohk é-~ é-ki-kitimakisicik ékonik 6k aya, Sam Minde ékwa Mary Minde. anim Aya, ayamihéwiskwéwak k4-mékicik aya Mary Minde, ka-wicéwayit Sam Minde, ki-kihci-wikihtowak és ékwa kwayask é-ki-pé-kiskinowapahtihicik [69] beaded clothes they wear when dancing, he had that kind; and the other, my father-in-law, Dan Minde, his wife also used to make him beaded clothes. # In this way they were all good at beadwork, both my mother-in-law and the wife of my father-in-law’s brother, the two women about whom I am talking. And also those which they used to call riding-pants, that kind, too, and beaded, Sam Minde's wife used to make for him, # he used to wear beaded ones. # The women used to do a lot of beadwork long ago, and very well, I still keep some of the cut-outs my mother-in-law had made for me, they would draw flowers and cut them out, and we would use these as patterns when we were going to make something, mocassins or mittens. # They used to make them very beautiful, drawing designs for themselves, when they did some beadwork, and they were also able to do Cree motifs. Anything they made used to be beautiful. Sisters-in-Law And how they used to be treated by their husbands, both of them, I will tell about them now. They used to be very disappointed when they had made something for them and their husbands would give it away [laughter]. And then they would be asked to make something else for them. [ra:] Weren't they very poor, too? It was that which I definitely wanted to tell about, that they used to be so poor, Sam Minde and Mary Minde. When the nuns arranged for Mary Minde to marry Sam Minde, they had a church wedding and then went to live Their Example Showed Me the Way 107 [70] 108 ki-nitaw-aya-wicéwéwak ostésa aya, Sam Minde aw éstésa anihi Dan Minde é-ki-nitawi-wicéwacik, é-ki-nitawi-witokwémacik ékoté, étokwé méy —~, méy étokwé kikway ék 6hc-4yawak aya wikiwin, ékwa é-ki-nitawi-witokwémiacik és aya, ostésa awa Sam, ékwa 6k iskwéwak min ésa mana kikway é-ki-kiskinohamatocik. mak awa, Mary Minde aw ayiwak é-ki-ispithtisit iyikohk Jane Minde. * ékwa man Aya, wiya nikan aya, pakahkam (méy kwayask nititacimon); wiya nikén ana Mary Minde é-ki-onapémit, ékwa wiyawaw wikiwin é-ki-ayacik, mak 6kawiya awa Sam Minde é-ki-pimAtisiyit, ékoni é-ki-witokwémacik nistam k4-wi-~ ka-wicéwat aw 6napéma. ékwa aw ispi awa ka-mayipayit aw aya, owikimakana awa, Dan Minde, awa nisis, mwéstas ékwa an[a] aya, Mary-Jane Minde ka-kihci-wikimat, ékota ékwa 6k Aya, ki-owikiwak39 ékwa, Sam Minde ékwa Mary Minde, ékota étokwé kanak (kanak, méy kinwés) étokwé 6-ki-nitawi-witokwémacik. # ékwa aya, piyisk és Aya, kotaka wikiwina ki-ah-ayawak pah-péyak, wah-wahyawés, ékota piyisk anima nistanan k4-ki-wikiyahk aya, ékota 6ki nisis ékwa nisikos é-ki-mékw4-wikicik anima waskahikan, # oski-waskahikan ésa Sam Minde é-ki-aya-osthtamésot ékoté, ékwa nété 6-~ wahyawis*° miton aya kotakak aniki nisis an[a] 6stésimaw Dan é-ki-wikicik, ékwa awasité és 4w 6ski-waskahikan é-ki-nitaw-6sihtat — kéyapict' éwakw anima é-cimaték wAskahikan, é-ki-okistikanikamikot niwikimakan. ékwa aya, éwak 6m Aya, 6k tskwéwak ésa man iyikohk é-ki-wicihitocik aya, mikisihkahcikéwin # &ékwa min Anih aya, miskotakaya ékwa aya maskisina k-ésihtacik, Ay-ahci* @-ki-kiskinohamatocik, ékosi man é-ki-isit awa nisikos, Mary-Jane Minde. mak Anim 4ya, ékwa k4-wi-4totam4n aya, nistam ékoté ké-nitawi-wikicik Mary Minde ékwa Sam Minde, iyikohk és é-ki-kitimakisicik. nama kikway misatimwa és é-ohc-ayawacik, ékwa étokwé at[a] é-ndhté-pamihisocik, maka naméy éyapic (ékota nik-étw4n), naméy és éhci-kitimakinasow nisis ékwa mina nisikos aya, osAm é-kwitapacihtacik.43 ékota kisiwak é-ki-wikit an[a] aya napéw, namoya wahyaw ékota séskwac étokwé man é-ki-itohtét aya kwayask é-hi-pé-kiskinowapahtihicik [70] with his older brother, Sam Minde’s older brother, Dan Minde, they went to live with them, they went to stay with them over there, they did not have any home then, I guess, and they went to stay with him, Sam’s older brother, and the women also taught each other. But Mary Minde was older than Jane [i.e., Mary-Jane] Minde. # And she was first, I think (I have not told it right); Mary Minde took a husband first, and they did have a home, but Sam Minde's mother was still alive and they stayed with her when she was first married to her husband. And at the time when my father-in-law, Dan Minde, lost his [first] wife, later when Mary-Jane Minde got married to him, at that time Sam Minde and Mary Minde lived there, at that time they must have gone to stay with them temporarily (not for long). # And then finally they had other homes, each of them, quite a little ways apart, it was there, finally, that we, too, lived, when my father-in-law and my mother-in-law were living in that house, # Sam Minde had built himself a new house over there, and the others, my father-in-law Dan Minde, the oldest brother [excluding Old-Pan], and his family lived quite a little ways away yonder, and he [Dan Minde] had gone beyond that and built a new house — that house still stands today, my husband used it as a granary. And these women used to help each other so much in their beadwork # and when they made coats and mocassins, they used to teach each other at one house or another, that is what my mother-in-law Mary-Jane Minde used to say to me. But what I was going to tell about, when Mary Minde and Sam Minde first went to live over there, they were so poor. They did not have any horses, they must have wanted to make a living for themselves, but (I will say that about that time) my father-in-law’s brother still did not feel sorry for himself, and neither did my aunt, just because they lacked tools. Close by there lived that man, he did not Their Example Showed Me the Way 109 [71] Ito Sam, ékoté é-nitaw-atoskawt ékoni 6h 6tatawéwa, é-ki-otatawéwit an[a] éwako min Aya, é-ki-néhiyawiyihkésot napéw, é-ki-péhtam4n m4na, maka kahkiyaw wiy éwako nikiskéyihtén owihowina. ‘Alec Whitebear’ é-ki-isiyihkasot, €kwa anima onéhiyawi-wihowin, aya, ‘cApihcicikan’ é-ki-isiyihkasot, onéhiyawi-wihowin,; éwakw 4w ésa ka-ki-otatawéwit. m4k 6ki késwan 6k Ayisiyiniwak miton é-ki-miywéyihtahkik k-atoskécik, éwakw Awa 6-ki-kak4yawisit és aw aya, Alec Whitebear awa, é-ki-kakayawisit. nisis min €wako é-ki-péhtawak, “ki-pimi-mAna-~ kikisép4 mitoni ki-pimi-w4saskotéw m4na é-nitawi-pamihat pisiskiwa, é-papami-wasaskoték man é-ki-~ é-ki-wapahtaman, éyapic é-tipiskak é-ki-macatoskét*4 man,” é-itat ékon ohi ayisiyiniwa, # iyikohk étokwé kwayask é-ki-pamihisot min €wako. # ékwa, éwakw Awa napéw és aya ka-ki-otatawéwit, ékoté ésa man ékwa awa kA-ki-nitaw-atoskét aya, Sam Minde, é-nitawi-kispinatat anihi misatimwa. é-ndhté-kiscikésit wista, kah-kispinataci és kwa mana ka-ki-pé-pikopitahk ésa mAn ita, é-kistikét apisis, 6koni anih é-ki-~ kispin-~ 4° abort —~ kiscik4nis. ékwa awa nisikos aya, étokwé man 6ma ka-nit-~ kA-nitaw-atoskéyit aya, iyikohk é-ki-kitimakisicik; nama kikway ésa man é-ohci-micit, k-étitan, anima é-ki-mah-manipitahk ésa man Aya océpihka, ot@himinani-cépihka?® ésa man é-kandcihtat, é-ki-micit ékoni [é-pahpit]. “ékwayikohk é-ki-kitimakisiyan, kotowahk man é-ki-miciy4n, iyikohk é-néhtéhkatéyan,” é-ki-itwét. # ékwa piyisk man Askaw é-ki-méskomot aya, k-Acimostakoyahk anima ékoté nithe-ayihk é-~ nitanis wikihk, Theresa é-ki-nitaw-acimohat aya, éhkoma, piyisk é-ki-mah-méskomot aya nisikos aya, iyikohk és é-ki-kitimakisicik onapéma, aya, # —~ [nama] kikway ésa man kwayask 6-hi-pé-kiskinowapahtihicik [71] have far to go, I guess, Sam went to work over there for that trader, he used to keep the store, the man also had a Cree name, I used to hear it, but I know all his names. Alec Whitebear he was called, and his Cree name was this, he was called cépihcicikan by his Cree name; he was the one who used to keep the store. But it so happened that these people really liked to work, and this one used to be a hard worker, this Alec Whitebear, he used to be a hard worker. I used to hear my father-in-law’s brother say, “Early in the morning a lantern used to go by as he went to look after the animals, I used to see a lantern move about, it was still dark when he used to begin to work,” he said about this man, # so well did that one also use to look after himself. # Now it was this storekeeper, it was over there that Sam Minde used to go to work, going to earn enough for a horse. He, too, wanted to farm, on a small scale, when he would have earned enough for a horse and had come to plough and planted a little, when he would have earned that [horse] —~ aporbene —~ a little field. And my aunt, when he went to work there, I guess, they were so poor, she used to have nothing to eat, as I told you before [off-tape], she would pull up roots, cleaning strawberry-roots, and these she used to eat [laughs]. “I was that poor, | was so hungry that I would eat that kind,” she used to say. # And sometimes she used to end up crying when telling us about this, down the hill there at my daughter’s house, Theresa used to go and have her great-aunt tell stories, and my aunt used to end up crying, so poor had she and her husband been —~ Their Example Showed Me the Way 111 é-ohci-micicik,4” ékwa iyikohk kaskihtacik4® ésa man aya, kikway é-~ é-ki-wi-kakwé-miskahkik # ka-micicik aya, macik anihi, méy nanitaw ohpimé k-étohtét, soskw4c é-m4h-manipitahk anihi océpihkisa, é-mah-micit ékoni (é-ki-yéskAyiki étokw 4hpé mitoni), é-ki-kanacihtat ékoni. Saat alia nimihtatén4n anim Anima é-ki-wanihtahk anim tyikohk aya — [ra:] @-ki-wanihtahk? éha, é-ki-takahkihtakwahk anima, éwakw anima 4cimowin, mitoni é-ki-nitawéyihtamahk é-~ Theresa awa nicnis, ka-péhtahkik ayisiyiniwak, tanisi kayas ayisiyiniwak iyikohk é-~ é-ki-s4-sipihkéyihtahkik ékwa é-ki-aya-miton-aya-wihkécik, kwayask é-wi-itétahkik, kwayask é-wi-kakwé-itacihocik. éka —~ ékay étokwé é-ohci-néhté-kimoticik éwak 6ma ka-ki-tétahkik aya, wawac awa napéw ka-ki-kispinatat misatimwa, aya, # ka-maci-kist-~ ka-mAacihtat aya, aya, kistikan, k-6kistikéwiyiniwit. tahk 4yiwak étokwé kikway ki-ati-kahcitinam ahpé étokwé piyisk mina misatimwa aya, ki-kispinatéw, ékota ohe Aya, ka-sipwé-pamihisot ékwa aya, k-dkistikéwiyiniwit. ékonik 6ki mistahi é-ki-kistikécik mana, mak dyiwak Sam Minde mista-~ [72] —~ 6té és ékwa é-ki-ahe-Ayacik aya, sikAsté-~ sAkasténohk ékwa ékoté aya, dsisimiwawa mékwac ka-wikiyit, é-ki-mah-misaki 112 kwayask é-ki-pé-kiskinowapahtihicik [72] * they had nothing to eat and, as much as they could, they tried to find things # to eat, for instance those little roots, she did not have to go anywhere far off, she simply pulled up those little roots (they must have been quite soft) and cleaned and ate them. arbesp We were sorry that this [recording of Mary Minde] was lost, it was so — [Fa] It was lost? Yes, that story was good to listen to, my daughter Theresa and I very much wanted people to hear how much the people of old used to endure and how they pulled through, trying to do their best and trying to live right. They did not want to steal, I guess, when they did this [persevere despite privations], this man even earned enough for a horse # to start a farm, to farm. Gradually he must have acquired things, and finally he must even have earned enough for a horse, to start to make a living for himself with that, and to farm. They used to farm a lot, but Sam Minde more so —~ Daily Life —~ then they moved over here, over there towards the east, where their grandchildren still live now, those Their Example Showed Me the Way 113 114 ékoni kistikana, ékoté é-ki-ahe-ayat aya, osm étokwé é-ki-tatayawak anim ité aya, ostésa ka-ki-wikicik. ékoté és 6m Aya, napakikamikos ésa, asiskiwikamikos ki-nitaw-dsihtamasow 6té, é-nitawi-m4c-Aya-pikopicikét, kistikana anihi é-nitaw-dsihtat, ékwa éma waskahikan aya, oski-waskahikan ka-ki-ayat, 6-ki-nakatamawat és Ostésa. spooks —~ é-ki-wikicik 6ki nisis, Sam Minde, ékota, k-étitan ka-~, éyapic é-ki-wikicik ka-pé-ayayan. nineteen-twenty-seven ka-pé-ayayan Ota aya, maskwacisihk, ékota éyapic —~ oper —~ kwayask miton étokwé é-ki-osthcikaték éwakw anim aya, # mistikokamik, k4-ki-mana-sisopék-~ ka-ki-~ mana # itowahk anim aya, mana kayas, nayéstaw ékotowahk 6éta ka-ki-aya-cimatéki mistikokamikwa; ékwa man Aya, ki-sisoskiwakinamwak man ékwa ki-wapiskahamwak mana, wapatoniska ahpé aya, ‘asiniy ka-kisisot’ ki-isiyihkAtamwak man Aya, anim Aya, é-ki-wapisk-~ 49 spoeporps —~ ki-masinahikéhéwak man Askaw aya, [Fa:] iskwéwa napéwa ékwa iskwéwa ka-tétamakocik maka man Aya, é-ki-wapamak mana wiya nisikos, Mary Minde, é-ki-t6tamasot man é-ki-sisoskiwakinikét. min éwakw Anima naméy é-ohc-atawéyihtahkik iskwéwak, mdy étokw aw Aya nisikos — kotakak man iskwéwak min é-ki-acimihcik é-ki-sisoskiwakinikécik. éwako niya méy néh-kaskihtan. kwayask é-ki-pé-kiskinowapahtihicik fields were big, he moved over there, it must have become too crowded there where he and his older brother had lived. Over there he went and built a little flat shack, a little mud-shack for himself, he went and began to break the sod and get the fields ready, and the house, the new house he used to have, he left for his older brother. aferbioks —~ my father-in-law’s brother, Sam Minde, and his family used to live there, as I told you, they still lived there when ] came to live here. It was 1927 when I came to live here in maskwacisihk, at that time they still —~ spooks —~ it must have been made very well, # a log house, they used to mud them # that kind, long ago there were only log houses standing here; and they used to mud them and then whitewash them, with white clay or with lime, they used to call it, they used to white-~ oporbs —~ sometimes they hired [Fa:] women men and women to do this for them, but I used to see my aunt, Mary Minde, do it for herself, she used to do the mudding. And women also did not think anything of this work, not my aunt, I guess, and it was also told about other women that they did the mudding. That I was not able to do. Their Example Showed Me the Way NS [73] 116 [ea:] kosikwan. ki-kosikwan ayisk man dya, kwayask anima ka-kikamohtacik aya, maskosiya man é-ki-kikinahkik, méy nikah-sakéhtan°° anim Aya, ka-ki-wépinahkik man Aya, ita anim aya, mistikwa — [ea:] ita ka-niswapicik — éha, ita ka-taw4yik anima, ékota man 6é-ki-aya-s6hkéhtatacik man aya, niki-kitapamawak mana, niwtkimakan ékwa naépéwa man é-ki-nitomat 6-ki-sisoskiwakinikécik mana — mak atiht mdy kwayask ohci-t6tamwak; osm anih aya, asiskiya méy aya ohci-misisthtawak ékwa aya, ki-sapoyowéwa mana askaw, osAm éka kwayask é-sisoskiwakinikécik. # éwako mina ki-ayiman aya, pikw awiyak ka-maskawisit ka-sisoskiwakinikét. maka wiya niwikimakan mistah Aya, ki-miyOw anim é-sisoskiwakinikét, misatimokamikwa mina m4n é-ki-sisoskiwakinahk; misatimokamik ékotowahk é-ki-ayat, ékwa é-ki-sisoskiwakinamasot man ékotowahk. ékwa mistahi @-ki-kisiki waskahikana; ispi 6ma ka-~ ka-~ ké-piwaniyotik, kiyam pikoyikohk ka-p6namahk awaswakan, kotawanépisk é-ki-ayayahk, méy é-ohci-kaskihtayahk ka-kisowihkasoyahk, é-ki-wéwékapiyahk mana wasakém aya, ékota awasowi-kotawanapiskohk, é-akwanahoyahk akohpa; ékwayikohk min é-kj-ayimahk é-kawacihk [é-pahpit]. [Fa:] ahpé piko pihtikwé-4wacimihtéwin ahpé. éwako min é-ki-ayimahk ka-pihtokwé-Awacimihtéhk, wawac man awasisak aya, 6-ki-t6taméhihcik, méy mihcét 6-tahkonahkik, maka m-~ mihcétwaw pémohtétwawi, piyisk mana ki-sakaskinahtawak anima mana mistikowat mn ita aya, mihta é-ki-asiwatahk. é-ki-mamihcisit mn an[a] aya, ka-ki-nakatikoyahk ana nitanis é-apisisisit, niyacimihtéyici man émisa é-ki-pimitisahikét (‘Clara’ kwayask é-ki-pé-kiskinowapahtihicik [73] [ra:] It was heavy. For it used to be heavy for them to put it on right, they mixed it with straw, | would not be able to lift it, when they threw it on — {ra:] where the logs come together — yes, into the chinks in between the logs, there they would throw it hard, I used to watch them, my husband and the men he had asked, as they used to do the mudding — but some did not do it right; they did not make the clumps of mud big enough, and sometimes the wind would blow through because they did not do the mudding right. # That was also difficult, one had to be strong to do the mudding. But my husband used to be very good at mudding, he also mudded the barn; he had that kind of barn, and he used to mud that kind for himself. And the houses were very cold, at times when there was a blizzard it did not matter how much wood you put in the heater, we used to have a stove, and we did not manage to get warm, we would sit around the stove wrapped in blankets, there by the heating-stove, covered in blankets; it used to be that hard when you were cold {laughs]. [ra.] Even just hauling the firewood inside. That also used to be hard, to haul the firewood inside, even the children were made to do it, they did not carry much, but when they went back and forth many times, they would finally fill up the wooden box in which the wood was kept. My daughter, the one who has left us behind, used to be proud when she was small, every time Their Example Showed Me the Way 7 18 ana ka-ki-isiyihkasot nitanis, ka-ki-nakatikoyahk, tépakohposap é-itahtopiponwét ék4 é-ohci-pimatisit), péyak man é-ki-pé-tahkonahk aya, wista mihti 6-pé-pakitinahk. “tapwé mistah awa kakayawisiw,” é-ki-itak man, 4spin man é-ki-wayawipahtat, asay mina kotak é-natahk [é-pahpihk]. th, kos Anima mana é-ki-is-Aya-~-m4ci-aya-~-miyo-kisihihcik awasisak kikway ka-wicihtasocik, €-ki-pihtokwatamakécik man Aya mihta. nipiy mina mana é-ki-natahkik, apisis askihkosihk é-~ é-pimohtatacik, * ka-kwapikéhk, wistaw4w mana é-apisisiyit askihkosa é-ki-tahkondcik. efoapors —~ ékwa aya, éwakw 4wa nisikos aya, namdy é-ki-kiskisiyan aya, kikway anim é-atotahk, ka-ki-matot -~ speprps —~ k-étwéyan ata wiya, éwako mina ki-tétam. é-ki-mosci-natitapét>' ésa mana mihta, é-~ é-pastéyiki ka-wi-pénahk. ékwa aya é-nikohtét, ékwa é-pihtokwatat. maywés awasisak k-d4yawayahkik, ékosi nistanan mana niki-tahk-~ Sporbers ~~ [méy] néh-~ néh-nakacihtan® aya, k-ési-nikohtéyan. é-ki-Aséhtatayan man ékota é-nikohtatamAn aya, é-kiskatahaman aya mihta. ékwa, 6k éka k4-nakacihtacik aya, ayisiyiniwak aya nikohtéwin, é-ki-cah-cikahosocik mina man ésitiwahk [é-pahpit] — {ra:} kéhcina! — ki-4yiman kahkiyaw kikway ékospi. kwayask é-ki-pé-kiskinowapahtihicik her older sisters hauled firewood, she would follow along (the name of my daughter was Clara, the one who has left us behind, she was seventeen when she died), she used to carry one stick at a time, and she, too, would come and put it down. “This one is truly a hard worker,” I used to say to her, and immediately she would run out and fetch another one again [laughs]. Look! that was the way children were given good habits to help with things, they brought wood in for you. They also went for water, carrying a little in a small pail, # when you got water, they, too, would carry little pails. oper —~ and this aunt of mine, I cannot remember what it was she told about, when she used to cry ~ apobels —~ as | said, she also used to do that. She used to get wood and drag it home, dry firewood, when she was going to make a fire. And she chopped wood and brought it inside, we, too, used to do that before we had children —~ eeboel —~ I was not good at cutting wood. I used to lean the wood against something and chopped on it as [ cut the wood. And the people who were not used to chopping wood, they also used to chop their feet [laughs] — [ra:] for sure! — everything was difficult in those days. Their Example Showed Me the Way 119 [74] 1Z0 maka, ayiwak ayisiyiniwak é-ité€yihtaman ékospt é-ki-miyawatahkik. iyikohk man é-ki-pahpicik kayas ayisiyiniwak, é-4cimostatocik, kahkiyaw kikway é-Acimostatocik, tApisk6c 6m 4-~ k-és-4cimostatén. mihcétwaw kikway é-miywasik é-ki-m4miskétahkik ayisiyiniwak aya, min é-kah-kiskisomitocik™ aya, tanis Atoskéwin aya, wiyawaw é-isi-wah-wikicik, tanis é-itétahkik atoskéwin. * tapiskéc k-étwéyan aya, kahkiyaw kikway é-ki-osthtamasocik; akohpa mina mn é-ki-nanatohkokwasocik, ékwa man €-ki-moscikwatahkik. €-ki-kispakikwatahkik mana kikway aya, é-ki-osihtacik # 6-kisowayiki. ék 6m ékwa nikiskisopayin, waposwayanakohpa min é-ki-osihtacik é-ki-kisowayiki. ira:] sisip-~ spo ékwa min 4tiht aya, anih Aya, sisipipiwaya mina man Aya, ka-ki-pah-piskihcikwatahkik, ékoni mina é-ki-yahkasiki é-ki-~ é-ki-kisow4ki aya, aya, akohpa é-ki-osthtacik astamispi ékoni; ntkan anih aya, waposwayana mana, waposwayanakohpa ka-ki-osthtacik. pita man aya, pakahkam aya, é-ki-aya-~ é-ki-o-~ é-ki-m4h-manisahkik aya, é-ah-apiscisasicik anih Aya, pahkékinwa, waposo-~ waposwayana anihi, waposwayana. 6-ki-maniswacik ékwa aya, 6-4h-Aniskékwatahkik anih aya, ka-manisahkik, ékwa é-~, nanitaw is é-ki-apihkatahkik. itamihk ékoni ékwa é-pihtawékwatahkik, waskic ékwa é-pihtawékwatahkik. mak Aya, mistahi ki-sak4patamwak mina, éka aya ka-yikatépayiyiki. ékoni mina ki-yahkasinwa mana, wapos-~ sporporps —~ éha. méy kayds ohe aya atawéwikamikohk ohc-ispahtawak ayisiyiniwak, kwayask é-ki-pé-kiskinowapahtihicik [74] But people used to have more fun, I think, in those days. People used to laugh so much long ago, telling one another stories, telling one another stories about everything, just as | am telling you. People would often talk about good things and also remind one another, what work they were doing at their homes, what kind of work they did. # As I said, they used to make everything for themselves; they used to sew patchwork blankets, and they used to sew them by hand. They used to sew them thick, they used to make them # warm. And it just comes back to me that they also used to make rabbitskin blankets, and they used to be warm. (ea:] duck-~ pobre And some also were made of duck-feathers, which they used to sew in squares, and they used to be light-weight and warm, they used to make these blankets later on; the first ones were rabbitskin, when they used to make rabbitskin blankets. As a first step, I believe, they used to cut them up into small pieces of hide, the rabbitskins. They used to cut the rabbitskins, sewing them together one adjoining to another when they had cut them, and then they used to braid these strips. They sewed these between covers, they sewed them in between something outside. But they also sewed them firmly, so that they [the braided strips] would not move sideways [but stay in place]. And they also used to be light-weight, these rabbit-~ spores —~, yes. People did not use to run to the store long ago, Their Example Showed Me the Way 121 [75] 122 [Fa:] piko kikway séskwdc mana kikway ki-tétamasowak, ékos is 6ma mana é-ki-nanatohkokwésocik. ahpé aw aya, maywés ka-nakataskét, maywés aya, 6k4 —~, maywés ka-wanihtat ow4piwin aya, awa nisikos, éyapic man é-ki-aya-nanatohkokwésot # é-moscikwasot. [Fa:] tanimayikohk é-ki-itahtopiponét, ékwa? k4-p6ni-pimatisit anim aya, kéka-mitatahtomitanaw ayiw4k niyanan é-itahtopiponwét, kékdc 6m ékwa ka-ki-otihtahk aya (tanis étokwé é-isi-néhiyawi-wihiht an{a] aya, August, ohpahowi-pisim), [ra:] @ha ékota an[a] é-~, man é-otihtahk, @-ki-otihtahk otihtahtopiponwéwin, ékot[a] ékwa kéka-mitatahtomitanaw ayiwak nikotwasik ka-ki-otihtahk; ninety-six ka-ki-itahtopiponwét. ékwa 6m Aya, Asay étokwé ékospi nanitaw aya, nanitaw ka-ki-itahtopiponwéw eighty-nine, éyapic ka-ki-aya-nanatohkokwasot. é-ki-mah-miyat man Aya, otanisa ékwa 6ésisima ékoni akohpa ka-ki-~ [Fa:] @-moscikwatahk spepes —~ kwayask é-ki-~, é-moscikwatahk ékwa é-ki-pihtawékwatahk — éka wanikiskisiy4ni, ka-wapahtihitin péyak é-ki-miyit. nété éwakw Anim Aya, ném aya, wihkwéhtakaéhk anim Aya, nipéwin k-asték, ékota astéw, éwakw Anim akohp é-ki-miyit, “osm man 4ya, piyésihiyan[i] Aaya, nikah-kawacin, 6ma k-Aspapiyan,” é-ki-isit. é-ki-kah-kawatimak aya, ékos isi m4n Aya, éka kikway é-ohc-Astayan kwayask &-ki-pé-kiskinowapahtihicik [75] [ra:] for everything they simply used to do things for themselves, they used to sew patchwork blankets just like that. Even my aunt [Mary Minde], before she departed this world, before she lost her eye-sight, she still used to sew patchwork blankets # and she was sewing by hand. [Fa:} How old was she now? When she died she was ninety-five years old, she would soon have reached (what is the Cree name for August, flying-up month), [Fa:] yes then she would have reached her birthday, then she would have reached the age of ninety-six; she would have been ninety-six years old. And at that time she must have already been about, she would have been eighty-nine when she was still sewing patchwork blankets. She used to give the blankets to her daughters and grandchildren —~ [ra:] sewing them by hand oboberls ~~ properly sewing them by hand, and then she used to sew them between covers — if I don’t forget, I will show you one she gave me. It is that one over there, in the corner where the bed is, there is that blanket she gave me, “Because every time you give me a ride I get cold, this is for you to sit on,” she had said to me. [ used to get her Their Example Showed Me the Way 123 [76] akohp ékwa é-ki-pah-pésihak, ékwa ésa mana é-ki-kah-kawacit, ka-miyit ékwa akohp k-Aspapiyahk ékota, mak ékwa ékoté aya, 6ki mana k4-pé-aya-6ta-nipacik aya niwahkémakanak, é-dpacihtacik m&n éwakw anim akohp, # ékoté é-ki-astayan éwako. # —~ ékwayikohk aya é-ki-miywéyihtahk aw é-atoskét awa Mary Minde, ahci piko man é-ki-aya-nanatohkokwasot, éyapic ahpé étokwé ésisima atiht ayayiwa anihi, anih aya ka-ki-osthtat nanatohk-~ # —~ iyikohk é-ki-kiséwAtisit m4n Aya, 4hci piko man é-ki-ahkami-kaskikwasot, ékwa é-mah-miyat kikway otanisa ékwa 6sisima. afore —~ Ata wiy éyapic étokwé ihtakowak atiht aya, kéhté-ayak ékosi é-isi-kitimakéyimacik —~ sore —~ kikway ka-kaskihtacik kikway é-osihtamawacik. peeks —~ kaskihtaw mina man Aya, pakahkam, é-ay-~ —~ kahkiyaw ayisk man 6hi — [Fa:] 6-itapihkét>4 — éha, kahkiyaw ayisk kiskinohamawakanak 6k aya ka-kihci-wikicik aya, ayamihéwiskwéwa ka-ki-paminikocik, kahkiyaw niki-kiskinchamakawinan asikanak tanisi k-és-6sihtamasoyahk, é-ki-apihkatayahkik, kwayask é-hi-pé-kiskinowapahtihicik cold, it was that way, I did not put down any blanket when I used to give her rides, and she used to be cold; then she gave me a blanket for us to sit on, but it is over there, when my relatives come to sleep here, they use that blanket, # I have put it over there. # —~ so much did Mary Minde use to love working that she still would sew patchwork blankets; her grandchildren probably still have them, those she made ~~ # —~ she was so kind, she still persevered in sewing, and then giving things to her daughters and grandchildren. aferborl —~ although there must be still some old people that care for them —~ abt —~ anything they were able to do, they made for them. pbeabioe —~ she was also able to, I believe, —~ mums —~ for all of these — [ra:] she was knitting — yes, for all the students who were in residence, where the nuns looked after them, we all learned to make stockings for ourselves, we used to knit them, Their Example Showed Me the Way 125 126 Spry —~ 6-ki-kaskitésicik mana é-ki-kinosicik. maka mana nistam ka-nitaw-ayayahk, niki-nayéhtawéyimandnak, iyikohk é-ki-kAsisicik [é-pahpit]. ayisk ana, pure wool ana, é-kAsisit, €kotowahk man é-ki-aya-~, anihi mana ka-ki-osihtamAsocik aya, mayatihkopiwaya ohci ka-ki-osihtamasocik — ki-ayawak ayisk min Anim Aya (séstakwa, ékon é-osthacik, ayamihéwiskwéwak é-ki-osthacik) spinning-wheel é-ki-ayawacik. @ékwa man étokwé anima é-ki-kaskitéwatiswacik, éwak dhe anima mana k4-ki-kaskitésicik aya nitasikaninanak, ékwa 6k ya, k-apisisisicik 6k iskwésisak aya, é-ki-aya-~, @kA é-ohci-kaskihtacik sé¢mak k-és-Apihkécik; sisképisona man é-ki-apihkatahkik. maka piminahkwanisa wiya ékoni aya —~ méy piminahkwanisa, é-ki-titipihtik min éwakw Anim Aya, piminahkwa4nis aya, green, €-ki-askihtakwak, é-ki-oskaskosiwinakwahk. ékoni man aya, 6mis isi mé-~ kwéh-kwékwask, é6mis fs é-ki-itapihkatamahk, tapisk6c 6ma, siskwé-~ sisképisona man é-ki-osthtamasoyahk. éwakw Anim ékw-~, k-ési-nihta-apihkéyahk é-ki-kiskinohamakawiyahk. mitoni man émayikohk étokwé é-ki-~ é-ki-ispthcaki, os4m wiy 6ma apis-~ apisdsin. Spores —~ man Aya, mihcét man é-ki-osithtayahk, kotakak 6ki kiskinohamawakanak min é-ki-osthtamawayahkik, ékwa aniki mina man Asikanak aya, méy piko péyakw-ayak nésthandnak, taht 6ki ka-kaskihtacik k-Apihkatacik, # mihcét mana ki-osthéwak. kétahtawé ékwa ayamihéwiskwéwak aya — é-ki-ayimicik étokwé man 6té misitihk k-Apihkatacik 6ki iskwésisak, kétahtawé ékwa min aya (naméy été, étokwé éwakw anim 4ya é-wanéyihtamAn, miskatihk osm kinwés é-ki-nécihtayahk, anik é-ki-kinosicik), kétahtawé aya, k-atawécik aya, 4pacihcikan, anima machine, naméy nikiskéyihtén tanisi k-€taman anim Aya, apihképicikan, ékosi nik-étwan, é-ki-wawiyéyak; ayamihéwiskwéw mana kwayask é-hi-pé-kiskinowdpahtihicik pooh —~ they were black and they were long. But when we first went to stay there, we felt awful about them because they were so rough [laughs]. For pure wool is rough, when they made that kind for themselves, when they made it for themselves from sheep's wool — they also used to have that (they made yarn, the nuns used to make it), they used to have a spinning-wheel. And they must have dyed it black, that is why our stockings used to be black, and the little girls, they were not able to knit right away; they used to knit garters. But those were made of string, not string, it was twisted and it was green string; it was the green, it was the colour of fresh grass. These we used to knit like this [gesture], back and forth like this [gesture], and we used to make things like garters for ourselves. With that we learnt to be good at knitting. They were this [gesture] big, this [gesture] is too small. cited —~ we used to make many, we also used to make them for other students, and also these stockings, we did not only make one pair, as many as they were able to knit, # they, used to make lots of them. At one time the nuns — I guess these girls had a hard time knitting the feet over here [gesture], at one time (it was not that over here [gesture], | guess | am mixed up, we took too long on the legs, they were long stockings), at one time they bought a machine, a machine, I don’t know what to call it, a knitting-machine, I will say, it was round; when the nun had threaded the yarn on, she would just crank it, the Their Example Showed Me the Way 127 [77] [78] 128 kah-kikaméhac[i] anihi séstakwa, s6skwac man €-ki-waskanahk anim aya, apihképicikan anima, ékwa iyikohk é-iskosiyit man aya asikana, é-ki-osihat, ékwa ékota é-paskinat. ékwa niso mana ka-kisihacik péyak iskwésis aya, é-miyiht, misita aya, mahkwan ékwa ékwa misit-~ misita aya, é-kisapihkatahk éwako, ékos é-ki-isi-mihcét-osthayahkik. éwak 6m Aya, wistaw4w étok 6ma mana ékosi ki-~ ki-tétamwak 6ki Mary Minde. afore éwako kanihk® min aya —~ [ra:] tani ?5° {em:] éha. kotak kikway ékwa ka-kiskisiyan k-Atotaman aya, iyikohk é-ki-aya-~, okawimawak 6k iskwéwak é-ki-aya-~, kahkiyaw kikway é-ki-kakwtakicik aya, k4-t6tamasocik, é-ki-mosci-kisépékinikécik man 4nih Aya, n-~ ‘sinikohtakinikana’ ki-isiyihkatéwa é-ki-apacihtacik, ékwa mahkahkwa é-ki-capahcAsiki, ékota man Aya, nipiy é-ki-A4watamasocik man Aya; Aaskaw aya, thkatawahk ohci nipiy é-ki-Awatacik ékwa é-kisdkamisahkik, é-kis¢pékinikécik aya, ékos Anima é-ki-t6tahkik ka-kisépékinikécik. ékosi kahkiyaw kikway é-ki-kis@pékinahkik, mitasa, 6k 6wikimakaniwawa ké4-kikiskawAyit, A ékwa wiyaw4w otayiwinisiwawa, miskotakaya, ékwa itamihk 6h > Ayiwinisa ka-kikiskamihk, ‘pthtawéwayiwinisa’ mana ka-ki-isiythkatéki; wawac akohpa ékota 6-ki-kisépékinahkik ékwa é-ki-mosci-stnahkik. nama kikway ohc-ayawak aya, ka-wicihikocik aya, 6k4 ékwayikohk k-ayimisicik kikway tiy6tahkwawi. maka étokwé 6m Aya, iyikohk ka-ki-atoskécik iskwéwak aya, ki-maskawatisiwak; é-ki-osihtamAsocik anima maskawisiwin, kikway ka-tétamAsocik. askaw man 4hpé aya, k-asiwatahki mahkahkohk aya, wipayiwinisa, ékwa sinikohtakinikan ékota min Aya é-Aswastahk, 4h-4yitaw man kwayask é-ki-pé-kiskinowépahtihicik L77] [78] knitting-machine, and then she would make the stocking until it was long enough, and then she would break off the yarn. And when they had finished two of the legs, they were given to one girl who would then finish knitting the feet, the heel and the feet, and that is how we made many. They, too, must have done that, Mary Minde and her friends. reo And also this, I forgot ~ [ka:] which? [em:] yes. Another thing | remember to tell about, to what extent these mothers, these women, had a hard time with everything when they did things for themselves, when washing their clothes simply by hand, using what were called wash-boards, and low tubs, in these they used to haul water for themselves; sometimes they used to haul water from the slough, and heated it and washed clothes, that is what they used to do when they washed clothes. In that way they washed everything, their husband’s pants and their own clothes, dresses, and the underclothes one wore, ‘in-between-clothes’ [between skin and clothes] as they used to be called. They even used to wash blankets and then they used to wring them out by hand. They had nothing to help them, to make it easier for them, when they did this. But because the women worked so hard, I guess, they used to be strong; they made themselves strong so that they could do things for themselves. Sometimes, perhaps, when the dirty clothes were put in the tub and the washboard was placed to lean against the Their Example Showed Me the Way 129 130 é-ki-itinamihk, thkatawahk man aya é-ki-itohtatahk ékoni wipayiwinisa, ékwa ékoté é-p6namihk, aya, wayawitimihk mohcihk. ékwa é-nat-~ é-sAsakihtihk é-natamihk nipiy, 6-pahkopéhk é-nitawi-kwapahamihk ékwa é-kisakamisikéhk aya, ita ka-misi-p6h-pénamihki nipisthtakwa, kisakamitéwapoy aya k-Apacihtahk kisépékinikéhki. ékwa 4skaw mina man é-ki-osamiht kikway, 6ka ka-kaskihtahk aya ka-pahkwatinamihk aya, wipatayiwinisa 4skaw aya, ayiwak nétawéyihtamihki ka-kanatahki, é-ki-man-dya-pakéhtahk man Aya, kisépékinikan é-4pat-~ 6-4patahk ahpé aya, pih-~ ‘pihkw4poy’ mana ki-isiyihkatéw, lye ékospihk piko é-ki-ihtakok. @wakw 4pisis 6-ki-stkinamihk, ka-pahkwatinamihk kikway aya, k-4k6-wiyipak, stains k-étamihk, ka-pahkwatinamihk. ékosi man 6é-ki-isi-pahkwatinahkik iskwéwak, é-ki-pakahtacik ayiwinisa aya, pahk-~ wah-pahkwatinahkwaéw(Ii] Asiskiy, ka-~ k-4k6-wiyipaki éhi ayiwinisa. ékoni 6h Aya, atiht étok 6k ésk-dyak ka-miywéyihtamwak ka-péhtahkik, tanimayikohk é-ki-pé-kakayawisiyit 6té ndway aya kéhté-aya — éwako mina man Askaw ka-ki-wihtahkik ayisiyininahk, iyikohk é-ki-kakayawatisicik kéhté-ayak, iyikohk é-ki-aya-~ é-ki-nihta-waskawistamésocik aya, tanisi k-és-4ya-miyo-pimAatisicik, ékwa mina tanisi k-ési-kanacihocik, ékwa mina tanisi k-és-4ya-asamisocik, k-ési-pimacihocik. ékoni man Askaw ka-ki-wihtahkik ayisiyiniwak, taht 6k aya, k4-pé-otis4pahtahkik aya. niya péyak k4-ki-pé-otisapahtaman ékwa ALA é-pé-wépahtahkik, é-ki-mosci-kisépékinikéyahk man Aya, wah-kanacihtayahki nitayiwinisinana; ékwa man Aya, ihkatawahk kA-nitawi-kisépékinikéyahk, nipisihk man é-ki-akociwépinamahk ayiwinisa, ékota man Aya é-ki-pastéki. wipac mana ki-pastéwa ka-kisopwék, k-Akociwépinamihk nipisihk ayiwinisa. maka mana niya wiya, min étokwé kotakak ayisiyiniwak, mistahi niki-miywéyihténan mAn aya, ihkatawahk ka-nitawi-kisépékinikéyahk é-pahkopéyahk; kiyisopwéki, iyikohk é-miywasik aya, ka-sApopatahk miskata tahkikamapéhk aya, ka-pahkopéhk aya, tapisk6c ayiwak ayisiyiniw aya é-kak4yawatisit, kwayask é-ki-pé-kiskinowapahtihicik edge, they would hold it on either side and take the dirty clothes to the slough, making a fire there, outside, on the ground. And you went barefoot to get water, you waded into the water and went to dip it up and heated it where you kept making a big fire with willows, in order to use hot water to do the wash. And sometimes you also brought them to a boil when you could not take the dirt out, when you sometimes wanted your dirty clothes cleaner, you used to boil them with soap or lye, it was called, lye was the only thing that existed in those days. You poured in a little of that in order to remove stubborn soiling, stains as they are called, in order to remove them. That is how the women got it out, by boiling the clothes, when they were getting the dirt out, when the clothes were badly soiled. Some of the young people, I guess, will like to hear about these things, how the old people used to be such hard workers back then — and they should also tell about that sometimes among the people, that the old people were such hard workers, that they were so good at fending for themselves, how to live well and how to keep clean and also how to feed themselves, how to make a living. People sometimes should tell about these things, as many as have lived to see them. I am one who has lived to see these things, and the people who are my age-mates, they, too, have seen them, we used to do the laundry by hand, when we were going to clean our clothes; and when we went to do the laundry at the slough, we would throw our clothes on the willow bushes and dry them there. They used to dry quickly on a warm day, when you threw the clothes on the willow bushes. But I, and perhaps other people as well, I very much liked going to do the laundry at the slough, walking into the water when it was warm, it was so good to immerse your legs, to walk into the cold water, it seemed a person was more active, and when you walked Their Example Showed Me the Way 131 [79] [80] 132 ékwa é@k4 ékwayikohk é-kisisot ka-pahkopét. mwéhci mana niya wiy aya, “Askaw é-nitawi-métawéyan,” niki-itéyihtén, thkatawahk ka-nitawi-kisépékinikéyan, “picnic 6-ki-ayayan,” niki-itéyihtén mana [é-pahpit]. [Fa:] &-ki-nimayék? askaw mana, kinwés k-ayayahk, niki-nimanan mAna, niki-tahkonénan kikway ka-miciyahk. [ra:] _-~-monahawasoyék kayés 6ma —~ spree ~~ pihc-ayihk man Aya, ékama kahkiyaw kikway ohc-dyahk aya, séskwac mana kasthkwéwiydakanihk aya, ki-pakasimonahawak awasisak. Spree ahp6 aya, séskw&c man é-ki-anaskéhk akohpisahk,*” ékwa aya, é-ki-Apacihtahk aya, kasihkwéwiy4kan ékwa aya, pahkohkwéhon anima, pahkohkwéhonis aya, é-ohci-mosci-kisépékinihcik. ‘sponge-bath’ man éwako isiyihkatamwak, ékosi mana ki-isi-pakasimonahawasowak, os4m pikw ékosi ki-técikatéw, osm — méya kahkiyaw kikway ohc-ayaniwiw ékospihk ita k-Akohcimihcik, osihcik4atéwa ékwa m4n ita, awdsisak @-akohcimihcik; s6skwac man é-ki-mosci-kisépékinacik, kasihkwéwiyakan man é-ki-apacihtacik. ékwa aya, 4stamispi 6ma niy aya, ké-nitawi-nihtawikit an[a] aya, tastawayask nitanis, Kathleen, mistahi kikway niki-kiskinohamakwak aya maskihkiwiskwéwak, tanisi k-ési-kanacihak aya, aw Aya, kwayask é-ki-pé-kiskinowapahtihicik [79] [80] into the water you were not as hot. To me it sometimes seemed just as if I was going to play, when I went to do the laundry at the slough, I used to think, “I am having a picnic” [laughs]. [Fa:} Did you use to take food along? Sometimes, when we were there for a long time, we used to take food along, we used to carry something to eat. [ra:] —~ and bathing babies in the old days —~ apooforgs —~ indoors, of course, we did not have everything, the children simply used to be washed in a basin. pote Or you simply used to lay out some little blankets and use a basin and a towel, a face-cloth, and they were washed simply with those. They called this a sponge bath, that way they used to wash their children, it was mostly done that way, they did not have anything in those days for them to be put into the water, nowadays there are tubs made where you can put the children into the water; they simply used to wash them using a basin. And later, when my middle daughter Kathleen was going to be born, the nurses taught me a lot, how to clean the newborn which had been given to me by divine grace. Their Example Showed Me the Way 133 oskawAsis awa k4-~ k4-ki-miyikowisiyan. ékos anim é-ki-isicik, “anaské man akohpisa aya! micisowinahtikohk ékwa, otina kasthkwéwiyakan ékwa aya, kisépékinikan otina, anima mana ka-kAsthkwakéhk!” ékwa kotak mina mana kikway é-ki-kiskinohamawicik aya, ‘boric’ é-ki-isiythkaték, ‘boric acid’ é-ki-isiythkaték, ohpimé nanitaw wiydkanisihk aya, kisakamicéwapés aya ka-sikinaman, ékwa anihi mana kA-yéskaki aya, ‘absorbent cotton’ isiyihkatéwa é-A4kayasimohk, é-yéskaki man é-4pacihtahk, # ékotowahk man Aya é-akohtitahk, ékwa anim Aya, ékota é-~ é-piwéwépinamihk anim é-piwéyawahkwak aya boric acid, ékwa é-kisépékinamoht aya océnisiwawa, aya, itamihk é-kisépékinamoht aya oconisiwawa, éka aya ka-méskipayicik, é-ki-itwét ana maskihkiwiskwéw. ékwa, “wah-néhaci mina mana, éwak 6ma k-dh-kisépékinacik aya, k-6h-~ wah-n6énitwawi k-6h-~ k-6h-kisépékinisoyan, éké ka-pikokonéwépayicik;” ékos 4ya man é-ki-isicik aya maskihkiwiskwéwak. ékosi man 4stamispi niyanan A é-ki-isi-paminayahkik oskawsisak. afore —~ nitanisak min Aya, é-ki-aya-kah-kihci-wikihtocik ékwa é-ayawacik oskawAsisa, niki-kiskinohamawawak ékonik kahkiyaw 6hi, ékosi kit-ési-paminacik otawasimisiwawa. Sforfocps ~~ anima mina mn Aya, kaw ékwa nika-pé-kiwétotén anima kisépékinikéwin, ka-ki-mosci-kisépékinikécik. k4-pipok 6m Aya, ka-kisépékinikéyahk pthe-ayihk, méy néh-kaskihtanan mana k-akotayahk mihcét ka-kisépékinamahk 6h Ayiwinisa, wayawitimihk man é-ki-nitaw-akotayahk é-4hkwatiki. ékwa aya, askaw ékA ka-pAstéki, ay-askawi mana niki-pihtokwat4nan, pthc-ayihk é-pasamahk; # ékosi man é-ki-tétamahk 6m Aya. mihcét ayisk man 6h dya, awasisak k-ayahcik, wayawitimihk mana 134 kwayask é-ki-pé-kiskinowdpahtihicik That is what they said to me, “Lay out some little blankets on the table and take a basin and take some soap, the one used to wash your face!” And they also taught me another thing, boric it was called, boric acid it was called, to pour a little warm water into a separate little bowl and, using that soft stuff that is called absorbent cotton in English, it is soft, # you put that kind into the water and sprinkle that powdery boric acid on it, and then you wash their little mouths, you wash the inside of their little mouths so that they won't get a rash, that nurse said. And, “Each time you are going to nurse the baby, you use this to wash them, each time they are going to suckle, you wash yourself with it so that their mouths will not break out in blisters;” that is what the nurses said to me. And that is how we treated babies later on. apoebs —~ my daughters, too, when they got married and had babies, I used to teach them all of these things, how to look after their children. pokes —~ and that, too, I will come back to the topic of doing the laundry, when they used to do the laundry by hand. In the winter, when we did the laundry indoors, we were unable to hang up many of the clothes we had washed, and we would go outside and hang them up to freeze. And then, sometimes when they were not dry, we would bring in a few at a time, drying them indoors; # that is what we used to do. For there was lots of laundry when you had children, we Their Example Showed Me the Way 135 nikf-akotanan séskw4c. mak 6k atiht ka-nakacihtacik iskwéwak, péyak niki-acimostak, miton és é-ki-kwayask-tétahk, éwakw 4n{a] é-man4-kawatimisot aya (4siyanak man é-ki-mosci-kisépékinihcik, ékwa atiht man é-ki-nitaw-akociwépinahcik wayawitimihk aya k-ahkwaciyit, mak ékonik étokwé man 4ya ki-kawaciwak), aw iskwéw, mistiyakanihk ésa man aya é-ki-ahat ka-kisi-kisépékinat, séskwAc aya é-isi-wayawit, é-ki-wayawipakitinat ékota é-ahkwaciyit; kwa mana mwéstas é-piht-~ é-pihtokwahat, ay-Askaw é-paswat, ékw ésa mitoni ki-nakacihtaw éka ka-kawatimisot ka-ki-totahk. @wakw anima é-ki-miywéyihtaman awa é-péhtaw-~ é-péhtawak, osm man Aya ka-kisépékinikéhk aya, é-apwésihk anima ka-mosci-kisépékinikéhk, ékwa niki-péhonan man atiht aya, ék4 é-wayawiyahk iskw aya ka-pahkopayiyahk 6ma k-Apwésiyahk, mwéstas # é-itohtatayahk wayawitimihk [é-pahpit]. [ra:] ki-nayéhtawan étikwé mina wayawiwin, # awasisak wawis ka-pipohk. [81] éwako min Aya, pihce-ayihk man Aya, askihkwak é-ki-kanawéyimihcik aya, wiy é-ki-kakayawatisicik iskwéwak, ki-ihtakonwa mana wayawitimihk 6h aya waskahikanisa ita aya, ayisiyiniwak mAn Aya é-nitawi-wayawistamdasocik, nik-étwan. ékwa 6ki pihc-ayihk ka-ki-kanawéyimayahkik askihkwak, nipiy mana niki-sikinénan aya, pthc-ayihk k-Apacihayahkik, ékwa k-at[i]-akwataskinécik, ékotowihk mana aya, ‘mistwikamikwa’ ki-isiythkatéwa [é-pahpit], ékoté man é-ki-nitawi-sikiwépinamahk éma. ékos Anima man é-ki-~ é-ki-isi-paminisohk kay4s, askihkwak man Aya, mina ki-ihtakowak piyisk €-atawakéhk aya, é-akwandpowéhikasocik, ékonik mana pihc-ayihk é-ki-kanawéyimayahkik. apap 136 kwayask é-ki-pé-kiskinowapahtihicik (81] would simply hang the clothes outside. But some of the women who know these things, one of them told me that she really did it right, she avoided getting herself cold (diapers used to be washed by hand, and then some would go outside and throw them high up to freeze, but those [women] probably got cold); this woman would put them in a large bowl when she was finished washing them, and then she simply put them down outside, just by the door, and let them freeze; bringing them inside later and drying a few at a time, that one certainly knew how not to get herself cold when she did this. | really liked what I heard that woman say because when you do the laundry by hand, you sweat, when you do the laundry by hand, and some of us would wait so as not to go outside until we were dry from the sweat, * taking the laundry outside later [laughs]. [ra:] It must also have been difficult with relieving oneself, # especially for children in winter. That, too, pails were kept indoors, for the women used to be very energetic [in doing all these chores], there used to be little houses outdoors where people would go to relieve themselves, I will say. And these pails which we kept indoors, we used to pour water in there when we made use of them indoors, and then, when they would be over half-full, we would go and pour them out over there, in the outhouses, they used to be called [laughs]. That is how people used to look after themselves long ago, and finally there also used to be pails sold with covers, these used to be kept indoors. Their Example Showed Me the Way 137 [82] [83] 138 —~ niwikimakan aya, nistam an[a] Aya, awAsis ka-ki-ayaw4yahk, iskwésis, ispt é-wi-kiskinohamawayahk aya k-ési-nahapit, é-ki-ostht4t apiwinis aya, niwikimakan aya, napakihtakwa é-ki-4pacihtat, ékwa anita ita k-Apiwiht é-ki-payipisahk, ékwa ékoté askihkos sipa é-ki-ahayahk. ékosi é-ki-is-Aya-maci-kiskinohamawayahk Theresa k-ési-nahapit. wipac ki-kiskéyihtam aya €wakw Anima, mwéstas aniki kotakak ka-kiskinohamawayahkik * min ékoni. nanatohk mana kt-isi-wicihisowak séskwAc ayisiyiniwak, tanis aya k-@si-kan4ci-paminisocik, éka konita kikway 6m aya ka-wépinahkik min Aya, é-ki-kanacihtacik mana waskahikana; nawac tapisk6éc kayas kéhté-ayak mistahi é-ki-kandcihocik, é-itéyihtaman. é-ki-ocihkwanapicik — [ra:] 8-ki-kanatapicik — éha, é-ki-ocihkwanapicik man Anim ya, ‘sinikohtakinikan’ mana ki-isiyihkatéw min éwakw Aya, ‘sinikohtakahikan’ ki-isiyihkatéw aya, ‘brush’ k-ésiythkatamahk éwako. wAwéac é-ki-wapamakik atiht, pihko &-siswéwépinahkik ékwa éwako é-ohci-wapiskahahkik aya, anih aya napakihtakwa k4-ki-kisépékinahkik. # mitoni man é-ki-wapisk4yiki napakihtakwa. ékwa mina man é-ki-mana-pahkikawinahkik pimiy aya, aya, ka-micisocik 6m Aya, é-~ é-ki-mana-kihkanakwahk kikway k4-t6mak; napakihtakwa 6hi k4-~ é-w4piskihtakaki; mitoni man é-ki-kihkénakwahki k4-t6maki —~ App —~ nikAwiy é-kah-kisiwahak k4-s4-sikipicikéyan, ka-kanaci-~ —~ é-sésAwipayit [é-pahpit]. kwayask é-hi-pé-kiskinowapahtihicik [82] [83] ~~ my husband, when we had our first child, a little girl, at the time when we were going to train her to use the toilet, my husband made a little seat, he used lumber and cut it out there where you sit, and then we put a potty underneath. And that is how we began to train Theresa to use the toilet. Soon she was trained in that, and later we trained * the others in that also. People simply used to help themselves in all kinds of ways, how to keep themselves clean, how not to throw garbage around, and they used to clean their houses; the old people of long ago used to keep much cleaner, it seems to me. They used to be on their knees — [ra.] they used to live in clean houses — yes, they were on their knees with a scrubber, it used to be called, scrub-brush it used to be called, what we call a brush. Some I even saw sprinkle ashes about and use that to wash the floor white when they washed the floor-boards. # The floor-boards used to be really white. And then they also used to be careful not to drop any grease when they were eating, anything greasy used to show on these white floor-boards; grease-spots really used to show, —~ sporforts —~ my mother would be angry with me when I spilt things —~ —~ becoming stretched [laughs]. Their Example Showed Me the Way 139 [84] 140 [Fa:] @-ki-ma-mostohtéhk 6ma; aya mina, nikiskisin, kay —~ ékay wihkac kikway miciwin é-ohci-wépinamohk, ahpé man 6h 6titamiyawa iyikohk kwayask —~ éha, ékoni min Aya, windstakay ékwa omaw, ékwa anihi mina mitakisiya mostosw-Aya, é-ki-kanacihtahk, min ékoni mAn Aya, iskwéwak é-ki-pasahkik man éka ka-misiwandataniyiki, mwéstas ékoni é-~ é-micicik, anih 6ti kéhcina aya, otakisiya anihi, métoni man é-ki-kanacihtacik ékwa man é-ki-kaskapasahkik. ékosi man é-ki-isthtat nikawiy, éwak 6hci k-6h-kiskéyihtamAn aya, tanis é-it6tamihk. mitoni mana kwayask é-ki-kisépékinahk ékwa é-ki-wiyinowiki,> ékwa é-ki-4potahahk, itamihk man anim Aya, wiyin é-ki-ihtatahk,°9 ékwa waskic miton é-kanacihtat ékwa é-ki-pasahk man ita anim Aya, ka-ki-aya-osikwanasahk kikway, ékos ayisk mana ki-itwéwak, ‘é-osikwanasamihk’ ki-itamwak kikway ka-kaskApasahkik; éwakw anima é-osikw4nasahk. péyakwan, pahkékin min aya, k4-kaskapasahkik, * é-osikwAndsahkik mina éwako; * é-osikwanasték # — é-ki-wihtamihk mana kikway, pahkékin atiht ayisk mina méy aya osikwanasamwak, éwako mana ké-wapiskak pahkékin. [ra:} Aha, miywAsin. aprpep ékos Anima mn Aya, é-ki-is-Aya-~, wawac méy é-ohci-wépinahkik oskana. 6-ki-m4n-aya-~, anihi ka-cthcikosahkik mana miskana aya, ka-panisdwécik; é-ki-niswahpitahkik man 6hi oskana, min ékoni é-akotacik aya, é-kaskapasahkik. ékwa m4n Aya, micimapoy mana 6-ki-~°° kwayask 8-ki-pé-kiskinowdpahtihicik [84] [ra:] You just used to walk; and I also remember that no food was ever thrown away, even the innards were so properly —~ Yes; you also used to clean those, the tripe and the bible [i.e., paunch and manyplies], and the guts, in cattle, and the women also dried these so that they would not spoil, as they ate them later, they certainly used to clean those guts out thoroughly and smoke them. My mother used to prepare them like that, that is how I know what you do with them. She used to clean them very thoroughly, they were fat and she turned them inside out, the fat was on the inside, and she really cleaned the surface, and then she dried them where she used to smoke-dry things, for that is what they used to say, you smoke-dry it, they used to call it when they smoked things; she smoke-dried them. The same with leather, when they smoked it, # they also smoke-dried that; # it was smoke-dried # — they used to name things, for there is also some leather which they did not smoke-dry, that is the leather which is white. [ra:] Yes, it is beautiful. afore It used to be like that, they did not even throw away the bones. When they had cut all the meat off the bones, when they had cut the meat into sheets, they used to tie the bones together in pairs and hang them up and smoke them. And then they used to make soup —~ as [os Their Example Showed Me the Way 141 [85] [86] 142 [ra:] wini. {em:] wini. [ra:] @kosi; aha. —~ miskanihk®! man anim Aya, ‘wini’ man éwako ki-isiyihkatéw, aya, ‘oskani-pimiy’ mina m4na ki-isiyihkatéw, pakahkam. éwakw Anim aya, ka-kas-~ ka-kaskApasahkik anih Aya oskana, é-ki-pakahtacik man aya, micimapoy é-osihtacik; ékwa anih 6skana man Aya é-ki-past-~ é-ki-~ é-ki-pastatahahkik m4na, anima wini é-otinahkik, éwakw Anim é-ki-~, mistah é-ki-wihkasik 6éwako. éwakw Anima niya é-ki-wihkistaman wini, méy wihkac é-ohc-aya-paswéskéyoyan ékotowahk ka-miciyan, maka wiyin wiya mana niki-paswéskéyon, méy noh-kaskihtan wiyin ka-miciyan. mk anihi otakisiya, nikawiy mina ka-ki-osthtat, mistahi min ékoni é-ki-withkasiki, m6y wihkac a-~ ohci-paswéyawa, é-ki-pakahtat man Aya, # ékwa miton Aya, é-ki-kask4ciwasahk. maskaw4wa ayis anih Aya otakisiya; tapiskéc min anihi, piko mitoni ka-kaskaciwasamihk aya, windstakay ékwa oméw, mitoni piko min ékoni ka-kaskaciwahtéki. ékwa kotaka anihi kiki-m4miskétén mina wiyas aya, waskatay anima, éwako min é-~, mitoni min éwako é-maskawak, piko min éwako mitoni ka-kaskaciwahték. iyikohk man atiht é-nih-~ é-nihtawitépocik, nikawiy é-ki-acimostawit aya, péyak nisimis é-wi-wikihtot napéw, “mistahi péyak é-nihté-piminawasot iskwéw é-ki-nitomiht,” é-itwét, “éwak 6ma waskatay é-tasawisawatahk, ékwa é-titipinahk,” é-itwét. “@kwa é-tahkopitahk piminahkwénisa ohc,” itwéw, “ékwa ékoni ékwa é-pakahtat é-kaskAciwasahk,” é-itwét. sforpoeps A “ __ [ékosi] k-ésthtat,°? mistah és é-wihkasiki anim Aya, é-titipinahk ékwa é-tahkopitahk; mistah é-wihkasiki é-isthtat,” é-itwét, “€-mah-manisahk mwéstas €-kisitéyiki,” 6-itwét. kwayask &-hi-pé-kiskinowapahtihicik [85] [86] [Fa:] | Bone-marrow. [em:] Bone-marrow. [ra:] In that way; yes. —~ this was in the bone, bone-marrow it used to be called, it also used to be called bone-grease, I believe. After they had smoked the bones, they used to boil that and make soup; and they used to break the bones with a tool and take the bone-marrow out, it tasted very good. I really used to like that bone-marrow, I never got sick from eating too richly when J ate that kind, but with fat, on the other hand, I would get sick, I could not eat fat. But the guts, my mother also used to prepare them, they also tasted very good, they were not too rich, she used to boil them # and cook them until they were really tender. For the guts are tough; just like these others, the tripe and the bible, you have to cook them until they are tender, they also have to be cooked until they are really tender. And that other meat you have mentioned, the belly [i.e., the abdominal wall, layered with fat], that also is tough, that also has to be cooked until it is tender. Some are such good cooks, my mother used to tell me about the time when one of my younger brothers was going to get married, “A certain woman who was a very good cook was asked to come,” she said, “she cut into the middle of the belly and then rolled it up,” she said, “and then she tied it up with string,” she said, “and then she boiled it until tender,” she said. ahora “_~ the way she made it, it tasted very good, she rolled and tied it; it tasted very good the way she prepared it,” she said, “and later, when it was cooked done, she sliced it,” she said. Their Example Showed Me the Way 143 spoke —~ bologna étokwé é-ki-osthtat [é-pahpihk!! [ra:] &ha. néki mina néhkom ékwa nimosém mana k4-minahoyahk é-ki-pé-kiskinahamawicik aya, # blood sausage ka-osthtayan. éha, ékotowahk m4ka min é-ki-osthtamasocik, é-ki-aswahahkik mana mihko, ékwa man Aya kikway é-ki-kikinahkik aya, wiy-~ wiyin étokwé mana ki-kikinamwak, ékwa nikawiy wiya 6-wapamak ékotow[a] é-osthtat, é-sikosahk mina wihcékaskosiya, ékota é-astat, é-sipahahk anim Aya, aya, aya séskwac aya — kani s6skwac pit(a] é-4h-asiwatat aya, méy mak étokw é-sakaskinahtat, ékot|a] ékwa é-stkinahk anim aya, mihko anima. mina kotak ékwa é-takwastat, ékos fs Anima €-ki-pakahtat é-ki-kah-kipwahpitahk. ékoni anih étakisiya min é-Apacihtacik aya, * blood sausage anim Aya, otakisthkan étokwé. {ra:] Aha, kakwayaki-wihkasin étikwé. éha, mihtko®3 ohci, otakisthkan, mistahi ki-wihkasin. ki-takahkisthtawak mana kahkiyaw kikway; mak 4yis, ma kikway ohci-kiht-~-kihtiméyihtamwak wiy ékospf ayisiyiniwak. mitoni kahkiyaw kikway —~ afore —~ ékoni 6hi kahkiyaw kikway, ma kikway é-ohci-wépinahkik. [Fa:] namwéac. méy ka-tapwéhtamihk mina man atiht aya, anima man Aya, ‘otamiskay’ k4-ki-isiyihkaték aya, pahkékinohk é-ki-kikamok. éwako kwayask 6-ki-pé-kiskinowdpahtihicik ebele ~~ she must have made bologna [laughter]! [ra:] Yes, my grandfather and my grandmother, they used to come and teach me when we butchered, * how to make blood-sausage. Yes; they also used to make that kind for themselves, they used to collect the blood and mix something with it, I guess they put fat into it, and I saw my mother prepare that kind, she also chopped onions and put them in, simply stretching the — I forget, she first put it inside but, I guess, she did not fill them all the way up, and then she poured the blood into them. And she also added other things [pepper and salt], and she used to boil them like that, having tied each one shut. They also used the guts # for this blood-sausage, this sausage, | guess. [ra:] Yes; it tasted exceedingly good, I guess. Yes; sausage made from blood, it tasted very good! They used to prepare everything extremely well; for people were not too lazy to do anything in those days. Absolutely everything —~ sprpengs —~ [they made use of] everything, they did not throw anything away. {ra:] Nothing at all. You wouldn't believe, some also used to use the meat that is stuck to the hide, what used to be called hide-scrapings. Their Example Showed Me the Way 145 man Anim Aya é-ki-aya-pahkwatahahkik; éwakw anima man ékwa étokwé kA-ki-itwécik aya, ‘@-ki-mihkitahkik’ man Aya, é-ka-~ é-pahkwaciwépahahkik anim 6tamiskay. 6wakw anima mina man é-ki-micicik, otamiskay. * @-ki-man-aya-sékw4piskinahkik, é-kaspisahkik. @wakw anima mina é-ki-micicik, anima otamiskay. [87] mitoni nama kikway é-ohci-wépinahkik. wiyakac ékwa mana ménahotwawi, wawac pahkékinwa é-wépinahkik; osam éka aya é-kiskéyihtahkik k-és-6sthtacik. mistah 6m ékwa aya é-misiwanacihtayahk kistanaw kikway ka-néhiyawiyahk, —~ Speporgs —~ ékwa 6-itwéyahk, “méy nikaskihtan,” é-itwéyahk, maka mana ka-ki-mékicik anihi ka-kaskihtayit kikway, ka-ki-miyacik pahkékinwa mana. k4-pipok ka-ki-ahkwatihtacik ékwa k-Asawinamawacik®4 ayisiyiniwa aya, ® anihi tahto ka-nihta-pahkékinohkéyit, # ka-ki-aya-miyacik # mana, Ata wiy atiht ékos ékwa t6tamwak. niki-wihtamakwak atiht 6ki néhiyawak, awasi-nipinohk é-ki-atamakik péyak pahkékinos, spel ~-[apisimésos]wayana,° ékwa nitanis wiy 4ya, méso-~ méso-pahkékin ki-ataméw. péyak és 6té aya (tanis 6ma k-€siyihkaték éwako Rocky Mountain House), ékoté mana péyak és iskwéw é-osihtat pahkékinwa, ékoni é-nitawi-miyacik. * 4pihtaw ésa man é-miyacik, ékwa Apihtaw é-miyikocik k4-kisthtayit; ékos é-isi-tipahamawacik. {em:} é@kosi mak ékwa aya ka-kisihtandnaw, os4m aya, nété piko mina k-4cimostakawiyan kotak # nikiskéyihtén 6m Aya, é-nis6hkamatoyahk 6ma k-4totamahk. [ra] a, thank you, kinanaskomitin mistahi. 146 kwayask é-ki-pé-kiskinowéapahtihicik [87] They used to knock that off; I guess that is what they meant by the term ‘scraping meat off the hide’, when they knocked off the hide-scrapings. And they also used to eat that, the hide-scrapings. # They used to roast them in the oven, cooking them crisp. And they also used to eat them, those hide-scrapings. They really did not throw anything away. It is too bad today when they butcher and even throw the hide away; because they do not know how to prepare it. We, too, we Crees really are throwing a great deal away now. boberk —~ and we say, “I cannot do it,” we say, but they should give it away to someone who does know how to do it, they should give the hides to that one. In the winter they should freeze them and then pass them on to people, # they should give them to those # who are good at tanning hides, although some do that now. The winter before last some Crees told me that, I bought one little hide from them, eopeols —~ a deer-hide, and my daughter bought a moose-hide. One woman over there (what is it called, Rocky Mountain House), she prepares hides, and they go and give them to her. # They give her half, when she is finished she gives them back half [of the hides]; that is how they pay her. [em:] And with that we will finish now; because you must also be told stories over there # I know that there are two of us at work telling stories. [ra:] Well, thank you, I thank you very much. Their Example Showed Me the Way 147 Notes to the Text eC ON Aw Hh WN me nowahce |?sic] niwi-kakwé-kiskisomawak [sic. -o-; cf. kiskis6m— EM passin] ka-wicéwimak [sic. -é@wi-] kaskihtayan [sic. simple conjunct] é-ki-pé-is-Ghp-~ [sc. é-ki-pé-is-6hpikiyan] kikiskéyihté-~ [sc. kikiskéyihténanaw] kwitawéyihcikatéwa [sic: -1-] ékwa anohc [sic. a-] é-ki-macatoskét sic. -ca-, cf. ké-ki-mAc-Atoskét EM27, EM61; cf. matatoské—] nikah-miywéyihtén [sic- nikah] tahto-aya [sic- -o, a-; cf. tahtw-Askiy Em3] niwi-néhiyawah [sc. niwi-dkayasimoh] ka-néhiyawéyan [sc. ka-Akayasimoyan] kéyapic [sic, cf. éyapic EM passim] nowahc [?sic] ka-wicéwimak (sic: -éwi-] é-ki-étokwé-nisis-kakwé-miskamawat [sic] ka-wicéwimak [sic- -éwi-] kiwi-kakwé-ah-on4péminawaw [sic: ah] bha [sic: -A] césos [sic, cf. cisas EM infra] kihcihtwawi-mariy [sic: -a-] cisas [sic, cf. césos EM supra, infra] césos [sic; cf. cisas EM supra] ka-ah-otinahk (sic. ah] 149 150 A eRe Aalak ka-natitapéy4n [sic: nati-] é-ki-6sahkik [sic: -6-] ayiwakipayicik [sic: simple conjunct] k-6hpikihki {sic. -hki, cf. -ki EM63] kayacic [?sic] é-ihtakohki [sic: -hki; cf. -ki EM passim] ohpikihki [sic: -hla; cf. -k EmM63, stmple conjunct] kikw-ayak [sic] é-ki-is-Gh-Aya-ondpémit [sic] kéyapic [sic; cf. éyapic EM passim] wapikwaniya [sic: -wa-] néhiyaw-masiniwina [sic; cf. néhiyawi- EM passim] ki-owikiwak [sic; cf. wiki- EM passim] wahyawis [sic; cf. wahyawés EM77] kéyapic (sic; cf. éyapic EM passim] ay-ahci [sic: 4- ; cf ay, ah] é-kwitapacihtacik (sic. -1-] é-ki-macatoskét (sic: -ca-, cf. ka-ki-m4c-Atoskét EM27, EM61, cf. matatoské—} kispin-~ [sc. kispinataci] otéhiminani-cépihka [sic: c-; cf. océpihka em71| —~ (sc. nama] kikway ésa man é-ohci-micicik kaskihtacik [sic. simple conjunct] é-ki-wapisk-~ [sc. é-ki-wapiskahikécik] nikah-sakohtan [sic: nikah] é-ki-mosci-natitapét [sic nati-] —~ [sc. méy] néh-~ néh-nakacihtan é-kah-kiskisomitocik [sic- -o-; cf. kiskisOmito— EM30] é-itapihkét [?sic] kanihk [sic; cf. kani] tani [?sic] akohpisahk [sic; sc. akohpisa(h)] é-ki-wiyinowiki [sic. -owiki; cf. -oyiki] é-ki-ihtatahk (sic; both stem and gloss tentative] é-ki-~ [sc. é-ki-osthtacik] miskanihk [sic] —~ [sc. ékosi] k-ésihtat mihtko [?sic; cf. mihko EM86} k-4sawinamawacik [sic: -awi-] ~-[sc. apisim6ésos]wayana kwayask é-ki-pé-kiskinowapahtihicik Cree—English Glossary STEM-CLASS CODES NA NI NDA NDI VAI VI VIA VTI PR IPC IPV INM animate noun inanimate noun animate noun, dependent inanimate noun, dependent verb of type al (animate actor, usually intransitive) verb of type 1 (inanimate actor, intransitive) verb of type Ta (animate goal, transitive) verb of type 11 (inanimate goal, usually transitive) pronoun indeclinable particle indeclinable preverb particle indeclinable nominal All noun and verb entries in this glossary end in a hyphen, indicating that the form given in the glossary is a stem. Only some stems are identical to words; most Cree words consist of stems combined with inflectional endings. In the case of noun stems in post-consonantal -w-, the stem-final -w- does not appear in the singular form of the word. 151 Dependent noun stems (listed as a set at the start of the glossary) have a hyphen both at the end and at the beginning: such stems also require a personal prefix. FOR TRANSITIVE VERB stems belonging to the vra and vTi types, the primary goal (or object) for which the verb is inflected is indicated by the notations s.o. and s.t., to be read ‘someone’ and ‘something’, respec- tively: kitapam— vra look at s.o. kitapaht— vr look at s.t. The secondary, goal (or object), which is not specified by inflection, is conventionally indicated by the notation (it/him): pamihtamaw-— via tend to (it/him) for s.0., look after (it/him) for s.o. (cf. pamih—- vra tend to s.o., look after s.o.) For transitive verb stems belonging to the val type, the corresponding notation ts (it): apacihta— var use (it), make use of (it) (For a fuller survey of verb types and their syntactic relations cf. Wolfart 1996: 402-4.) Lexical entries used exclusively in Freda Ahenakew's comments are marked by an asterisk. 152 kwayask é-ki-pé-kiskinowdpahtihicik GLOSSARY -ahkwan-— nop: heel {e.g., mahkwan] -askatay— np: abdominal wall, belly (of animal) [e.g., waskatay] -awasimis— nova child [e.g., kitawdsimisinawak] -ayisiyinim— Noa people, followers [usually plural; e.g., kitayisiyinimak] —cahkos— sna female cross-cousin; sister-in-law (woman speaking) [e.g., nicahkos] —canis— nxoa daughter (dimmutive; e.g., nicdnis] —cihciy— xpi hand [e.g., ocihciy] —ciwam— npa male parallel cousin (man speaking); [Christian-} brethren [e.g., kiciwaminawak] —c6nis— nor mouth (diminutive; e.g., océnisiwawa] —-hkwakan- np face [e.g., ohkwakan] -iyinim— npa_ people, followers [usually plural; e.g., otiyinima] -icayisiyiniw— oa fellow person, fellow human [sic: -a-; e.g., kicayisiyininaw] -ici-kiskinohamawakan— wpa fellow student, school-mate le.g., nici-kiskinohamawékanak] -ik— no: house, dwelling, home [{e.g., nikihk] —iscA4s— npa male cross-cousin, brother-in-law (man speaking) [diminutive; e.g., Wiscasa] -fstaw— npa male cross-cousin; brother-in-law (man speaking) [e.g., wistawa] -itisan— nna sibling [e g , nitisanak] -iw— pa wife [e.g., wiwiwawa] -kawiy- Noa mother, mother’s sister {e.g., kikawinawak] —kAwis— npa mother's sister; step-mother [e.g., nik&wis] ~kosis— na son [e.g., okosisa] —-manacimakan— nna father-in-law (woman speaking) le.g., nimanacimakan] —mis— spa older sister [e.g., omisa] ~mos6ém— npa grandfather, grandfather's brother [e.g., kimosém] —napém-— nna husband [e.g., ondpémiw4wa] -nikihikw— nna parent [e.g., nintkihikonanak] —dhcAwis— npa father's brother, step-father [e.g., 6hcdwisa] -6hkom— nos grandmother, grandmother's sister, “great-aunt” [e.g., ndhkom] ~dht4wiy— pa father, father’s brother; [Christian-] Heavenly Father fe.g., kbhtawinaw] -~6htawihkawin— npa godfather; “step-father” [e.g., 6htawihkawina] —6sisim— xpa grandchild [e.g., késisiminawak] -sikos— voa father's sister, mother’s brother's wife; mother-in-law, father-in-law’s brother's wife, “aunt” [e.g., nisikosak] Their Example Showed Me the Way 153 154 -sis— npa mother’s brother, father’s sister's husband; father-in-law, father-in- law’s brother [e.g., nisisak] —sit— noi foot [e.g., misita] —simis— Noa younger sibling [e.g., nisimis] —skan— no: bone [e.g., miskana]} —skat— nov leg [e.g., miskata] —stés— nna older brother [e.g., nistés] -takisiy— noi intestines, guts, entrails [e.g., mitakisiya] ~tawémaw-— npa male parallel cousin; female cross-cousin’s husband (woman speaking) [e.g., nitawémaw] —tanis— npa daughter [e.g., nitanisak| —t&s— pa leggings, trousers, pants [e.g., mitasa] —téh— npr heart [e.g., kitéhinawa] —wahkémakan— nova relative [e.g., niwhk6makanak] ~wicéwakan— npa companion, partner [e.g., kiwicewakaniwéwak] -wikimakan— nova spouse, housemate |e.g., niwikimakan] ah— vra place s.o. ahpé iec even, or akAmaskihk jec across the water, overseas akawat— vr: wish for s.t., desire s.t. akihté— vi be counted akim-— v7 count s.o. akociwépin— via throw s.o. over top (e.g., onto willow bushes) akociwépin— vri throw s.t. over top (e g., onto willow bushes) akohcim- via immerse s.o. in water (e.g., baby) akohp— n: blanket akohpis— x: small blanket [diminutive] akohtité— wi put (it) in water, add (it) to water (e.g , boric acid) akota— vai hang (it) up akwanaho-— va cover oneself, be covered (e.g., by a blanket) akwanahkwéyémo— wa cover one’s face in flight, flee with one’s face covered; hide by rapidly covering one's face akwandpowéhikaso— va: be covered as vessel capable of containing liquid, have a lid (e g., pot) amiskw— na beaver ana pr that (demonstrative; e.g., ana, aniki, anihi; anima, anihi] an&ské— va: spread a blanket ani iec [emphatic enclitic] anima irc it is that; the fact that [predicative] anita spc at that place, there anohc irc now, today apahkw&t-— vr make a roof over s.t. apahkwaté— vi have a roof, be roofed kwayask é-ki-pé-kiskinowapahtihicik api~ wr sit, be situated; stay apihkat— vra braid s.o.; knit s.o. (e.g., stocking) apihkat— vr braid s.t.; knit s.t. apihké— var knit, do knitting apihképicikan— x: knitting machine apisasin— vi be small apiscis— vri cut s.t. into small pieces apiscisasi~ vai cut (it) into very small pieces (diminutive; cf. apiscis—] apisimésos— na deer ; apisimésoswayan— va deer-hide apisis irc a little apisisisi— va: be small apiwinis— ni seat, chair apiwikamikw- ni sitting room, living room apwési- var sweat, perspire apwésiwin— i: sweating, labouring asahkéwikamikw— n: ration house asam-— via feed s.0., give s.o. to eat asamastimwan-— na green-feed, oats [sic: na with reference to oats] asamiso— vai feed oneself asawapam-— via watch out for s.o., lie in watch for s.o. ascascwas- Ni curds, cottage cheese ascikéwikamikw— ni storage room, storage building asén— VIA reject s.o. asén— vii reject s.t., turn s.t. back; shirk s.t., run away from s.t. asikan— na sock, stocking asiniy— na rock, stone [e.g., asiniy ka-kisisot ‘quick-lime’] asiskiy— Nn: earth, soil, dirt; clay asiskiwihkwé— va have soil on one’s face, have dirt on one’s face asiskiwikamikos— x: mud shack [diminutive] asiwaso— wai be inside asiwatan— vi be inside asiwat&- var put (it) inside askihkos— na little pail, little pot [diminutive] askihkw— wa pail, pot askihtakosi— va: be green askihtakwa— vi be green askipwaw— nr potato askiti- war be raw, be uncooked (e.g., flour) askiy— i earth, land, country; [pl.-] fields under cultivation, pieces of farmland askiwi-pimiy— Nn: coal oil, petroleum aspapi— vai sit against something, sit on something (e.g., blanket) Their Example Showed Me the Way 155 156 aspastakan— ni apron aspin pc off, away; the last | knew astamaso— va: place (it/him) for oneself astf— vai place (it) asté— vi be placed astinwan— n: sinew astis— Na mitten, glove aswah— vri catch s.t. as it drips atamih— vra make s.o. grateful, make s.o. indebted, please s.o. atam— via buy (it/him) from s.o. atawaké— var sell things atawé— var buy (it) atéwéstamaso— vai buy (it/him) for oneself atawéwikamikw— 4: store ati ipv progressively atis— vii dye s.t. atoskah— via make s.o. work, employ s.o., hire s.o. atoskah4kan— na employee, hired man atoskaw— via work for s.o., be employed by s.o. atoskat— vii work at s.t. atoské- var work atoskémo— va: get people to do things, employ people, hire people atoskéstamaw-— vra work for s.o., do s.o.'s work for her/him atoskéwin— x: work atot— vra ask s.o. to do something awasi-nipinohk sec the summer before last awasité iec further over there awasowi-kotawanapiskw— n: warming-stove, heater [sic- ni] awaswakan-— ni heater [sic: ni] awasis— na child awasisiwi— vai be a child awasistwiwin— ~: being a child, childhood awih— vra lend (it/him) to s.o.; rent (it/him) out to s.o. awihiwé— vai lend (it/him) to people; rent (it/him) out to people awiyak pr someone, somebody; [in negative clause:| anyone, anybody; lindefinite; e.g., awiyak, awiya] awina pr who [interrogative; e.g., awina] ay-api— vai sit, be seated [reduplicated] ay-fhci :ec from one to another ay-Askawi :pc from time to time, a few at a time [reduplicated] aya ipc ah, well [hesitatory; cf. ayahk, ayi] ayah— vr cover s.t. with earth; hill s.t. (e.g., potatoes) kwayask 6-ki-pé-kiskinowapahtihicik ayahikakan— ny hiller, tool for covering potatoes with earth ayahiké— va: cover things with earth, hill things (e.g., potatoes) ayahk irc ah, well [hesitatory; cf. aya, ayi] ayamihA-— var pray, say prayers, participate in a religious observance ayamihahtah- vra make s.o. go to church, take s.o. to mass ayamihawin— ni prayer, saying prayers; religious observance; religion; the Roman Catholic church ayamihcikéwin— nv reading; (Christian:] bible verse ayamihéstamaw- via say prayers for s.o. ayamihéwatisi—_ va: be of religious disposition ayamihéwi-kisikaéw— x; Sunday ayamihéwi-saskamon— na the host; Holy Communion ayamihéwikamikw— church, church building ayamihéwiskwéw— na nun ayamihéwiyiniw— a priest ayamihta— vai read (it) aya— var be there, live there aya— var have (it) aya— vu be there, exist ayaw— va have s.0. ayawahkahw- v7 bury s.o in the ground ayéhkwésis— xa young castrated bull; steer [diminutive] ayéhkwéw-— na castrated bull; ox ayi irc ah, well {hesitatory; of. aya, ayahk] ayindnéwimitanaw irc eighty ayis ic for, because [cf. ayisk] ayisiyiniw— a person, human being ayisiyiniwi— vw be a person, be a human being ayisk ic for, because [ef. ayis] ayiwak irc more; [12 numeral phrases:| plus ayiwakéyim— via think more of s.o., regard s.o. more highly ayiwakipayi— va: have more than enough, have a surplus, have plenty ayiwépi— var rest, take a rest ayiwinis— ~: clothes ayiwinisis— n: clothes [diminutive] ayiki-pisimw— va the month of April @ ec ah, oh [*; exclamatory; cf. aw] Acim— vz tell s.o., tell something to s.o. Acimo— var tell things, tell a story Acimostaw- v74 tell s.o. about (it), tell s.o. a story AcimostAto— va: tell one another about (it), tell stories to one another Acimowin— x1 story, what is being told Aaciméh— v1 make s.o. tell about (it), make s.o. tell a story Their Example Showed Me the Way 157 ah-dyitaw irc on both sides [reduplicated] &ha irc yes [*; cf. @ha] &he-4ya— va: move one’s abode, move from one place to another ahcanis— na ring fhci piko tc still, nevertheless [adversative] ahkaméyimo-— vai persist in one’s will ahkami ipv persistently, unceasingly, unwaveringly ahkosi— wa be sick ahkosiwikamikw— n; hospital ahkwaci-— vai freeze, be frozen ahkwatihcikan— wn; refrigerator; freezer &hkwatihta— wa: let (it) freeze, freeze (it) ahkwatin— wi be frozen ahkwatisi- var be stern, be sharp, be of severe disposition &kayfsimo— vai speak English &k6 iv covered, shielded 4k6-wiyipa— vi be covered in dirt AkwAtaskiné— var be quite full (e.g., pail), be more than half full aniskékw&t— vi: sew s.t. on as an extension aniskésté— vi extend, be extended Apacih— via use s.o., make use of s.0. apacihcikan— ni tool, appliance, machine Apacihcikanis— n small tool, small appliance [diminutive] Apacihta- vai use (it), make use of (it) Apatan- vi be used, be useful Apatisi- va: be used, be useful 4pihtaw ic half apihté-tipiska— vi be midnight Apotah— vri turn s.t. upside down, turn s.t. inside out Asawi ipv in passing something on Aasawinamaw-— vra pass (it/him) on to s.o. [sic: -awi-; cf. As6namaw-—| Asay ipc already Asiyan— na loin-cloth, diaper Askaw iec once in a while As6htat4— vai lean (it) across something &s6né tec especially, in particular &séskamaw-— vra infect s.o. Astamipayi-— va: become less, run low (e.g., money) Astamispi ipc more recently Aswastf— var place (it) to lean against something Ata irc although &tawéyiht— vr reject s.t. 158 kwayask é-ki-pé-kiskinowdpahtihicik atiht ic some Atot— vr tell about s.t. Aw ipc ah, oh [exclamatory] Aawacimihté— var haul firewood Aawatamaso— vai haul (it/him) for oneself awata— var haul (it) Ayiman— vi be difficult 4yimanohk irc ina difficult place Ayiméyiht— vrr consider s.t. difficult ayimisi- var have a difficult time; be of difficult disposition 4yimi— va have a difficult time, have a difficult task 4yimém-— va gossip about s.o. capahcasin— vi be low [diminutive] c4pihcicikan— na [man’s name:] Handle céskwa irc wait; {in negative clauses:] not yet césos— na Jésus [sic, as in French; cf. cisas—] cikéma ic of course, naturally cimaté— vi stand erect cf irc (question marker] cithcikos— vi: cut meat off s.t. (e.g., bone) cikahoso— va chop oneself ciki iec close by cisas— na Jesus [sic, as in English; cf. césos—] césap— na Joseph éha ic yes ékamé ic it is not the case [predicative] éka iec: not [cf. ékay, ékayal ékay rc not [cf. ka, ékaya} ékaya ipc not [cf. ka, ékay] ékos isi ic: thus, in that way; that is how it 1s ékosi irc thus, in this way ékospi irc then, at that time ékota irc there, at that place ékoté sec over there ékotowahk tec of that kind ékotowihk ic in that place ékwa spc then; and ékwayac irc only now, for the first time [*] ékwayikohk iec up to that point ésa ipc reportedly éskwa irc wait [*; cf. céskwa] étikwé tec presumably, I guess [*; sic: -i-; cf. étokwé] Their Example Showed Me the Way 159 étokwé tec presumably, | guess éwako pr that one [resumptive demonstrative; e.g., éwako, ékonik, ékoni; éwako, ékoni] éyapic irc still [also kéyapic] héy irc hey [exclamatory] ihkin— vi occur, take place ihtahtopiponwéwin— ni having so many years, the number of one's years, one's age [sic- iht-; cf. itahtopiponwé-] ihtako— var exist ihtakon— wi exist ihtasi-— var be so many, be as many ihtatan— vi exist there [?sic, both stem and gloss tentative] ihtawin- n: abode, place of residence isi rec thus isi ipv thus isiyihkAso— var be called thus, have such a name isiyihkat— via call s.o. thus, give s.o. such a name isiythkat— vri call s.t. thus, give s.t. such a name isiythkaté— vir be called thus, have such a name isth- via make s.o. thus isthcikéwin— x: what is thus done, such activities isthk— vn bother with s.t. thus isthkaw— vr bother s.o. thus istht@a— vai make (it) thus isko ipc so far isko rv so far iskonikowisi— va: be left over (e.g., to survive) by the powers iskosi- vai be so tall, be of such height iskwésis— na _ girl, little girl iskwéw— na woman, female adult iskwéyac ipc at last, at the end ispaht4— var run there or thus ispast@— var place (it) so high, pile (it) so high ispayi— vai move thus, drive there ispayin— vi occur thus, happen thus ispi iec at such a time, then ispthca— vi extend thus, be of such size (e.g., country) ispihtisi— var extend thus, be of such age it— vra say thus to s.o., say thus of s.o. it~ vri say thus of s.t., say thus about s.t. ita irc there itahkamikisi-_ va: do things thus itahtopiponé— var be so many years old [*; sic: -né-, cf. itahtopiponwé-] kwayask é-hi-pé-kiskinowapahtihicik itahtopiponwé-— var be so many years old itakiso— var be counted thus, cost so much; be held in such esteem itamahciho— wa feel thus, be in such health [e.g., nanitaw itamahciho— ‘feel unwell’) itapihkat— vi braid s.t. thus; knit s.t. thus itapihké— var braid thus, knit thus [*; ?sic: record] itaskité— vi stand thus (e.g., lodges) itasta— var place (it) thus itast@— vi be placed thus; be written thus itaciho— wai travel thus, lead one’s life thus itacihowin— Nn; travelling thus, leading one’s life thus itacimo— var tell thus, tell a story thus itacimostaw— via tell s.o. thus about (it), tell s.o. such a story itahk6m— via be thus related to s.o., have s.o. as such a relative, use such a kin-term for s.o. itamihk irc: inside (e.g., mouth), underneath (e.g., one’s clothes) itapatan— vn be thus used, be of such use it4spiném— v1 call s.o. thus in anger, angrily call s.o. such a name, thus scold s.o. in anger tatisi-_ var act thus, be of such a disposition té rec there, over there téyiht— vi think thus of st. téyihtakwan- wi be thus thought of itéyim— via think thus of s.o. itin— vii hold s.t. thus itisahamaw- via send (it/him) to s.o. thus itito— var say thus to one another, say thus about one another itohtah— via take s.o. there or thus itohtata— vw take (st) there or thus itohté— var go there or thus itowahk irc this kind itowihk irc: in this place itét— vr do thus, act thus [ef. tét—] it6tam6h— via make s.o. act thus itwé— vai say thus iyaskohc pc: next in sequence me me me me iyayaw ipc: preferably, rather iyikohk ipc so much, to such an extent iyinimin— ni blueberries iyinisi— var be clever iyisaho— var resist, resist temptation, exercise restraint iyisthowin— ni resistance, resisting temptation, restraint th sec: lo! look! [exclamatory] Their Example Showed Me the Way 161 162 thkatawaw- x slough, marsh k-6sihkosiwayaniw inm [man’s name.) Ermineskin {literally Has-an-Ermineskin] kahkiyaw sec every, all kakayawatisi— vai be hard-working, be of industrious disposition kakAéyawisi— va: be hard-working, be industrious kakéskihkémo-— va: counsel people, preach at people kakéskim— via counsel s.o., preach at s.o. kakéskimiso— var counsel oneself kakwatakéyiht— vr: be tormented, be tormented about s.t. kakwatakiht4- vi suffer because of (it), have difficulties because of (it) kakwataki- va suffer, have difficulties kakwayaki :ev greatly, extremely [*] kakwé ivy try, attempt to kakwécim— via ask s.o. a question kanak ivc for a short while kanawdpam-— via look at s.o.; look after s.o. kanawépoké-— wi look after a household, keep house kanawéyiht— vr look after s.t., take care of s.t. kanawéyihtam@éh— via ask s.0o. to look after (it/him), leave (it/him) to be looked after by s.o. kanawéyim— v7a look after s.o., take care of s.o. kan&ci iv clean kanacih— via clean s.0. kanaciho— vai clean oneself kandciht4— var clean (it), clean (it) out (e.g., intestine) kan&cinakosi— va: look clean, give a clean appearance kanatan— vi be clean kanatapi— wa live in a clean house [*] kan&tapawata— vw wash (it) clean with water kani iec oh yes, I just remembered, I had forgotten (cf. kanihk] kanihk irc oh yes, I just remembered, I had forgotten [cf. kani] kaskAéciwahté- vi be boiled until tender kaskAciwas— vr boil s.t. until tender kaskapahté— vi be smoked kaskApas— vr smoke s.t. kaskAapasw— vra smoke s.0. kasképiskah— vr: can s.t., preserve s.t. kaskiho— va: be able, be competent kaskihtamaso— va: earn (it) for oneself kaskiht4— va: be able to do (it) kaskihtawin— x: ability to do (it), competence kwayask é-ki-pé-kiskinowapahtihicik kaskikwAso— var sew, do one’s sewing kaskikwasopayihcikanis— : sewing machine [diminutive] kaskikwasopayihcikaké— va: do machine-sewing with (it), use (it) to machine-sew kaskikwaswakan- 1 sewing machine kaskikwat— vri sew s.t. kaskikwatamaw- via sew (it/him) for s.o. kaskikwatamaso— var sew (it/him) for oneself kaskikwatiso— va! sew for oneself kaskitési—_ var be black kaskitéwatisw— vra dye s.o. (e g., stocking) black kaskitéw4pahté— vii give off black smoke katac irc: insistently; [i negative clause.] necessarily katikoni- va: sleep over, spend the night katisk 1pc just now, exactly; [in negative clause:] not merely kawaci-— vai be cold, experience cold kawatim— via get s.o. cold, expose s.o. to cold kawatimiso— vai get oneself cold kawikah— vii chop s.t. down, cut s.t. down kawisimo— vai lie down, go to bed kayacic irc: the spare, the surplus [?sic, both record and gloss highly tentative] kayahté ic before, previously kay4s irc long ago kayasi ien long-ago, old-time kayasiyakan-— na [man’s name.] Old-Pan k4-mahihkani-pimohtéw inm [man’s name:] Walks-like-a-Wolf kah-kipihei :<: stopping now and then [reduplicated] k4h-kihtwam pc again and again [reduplicated] kahcitin— vr catch s.t. k&hkéwakw-— x: dried meat kakiké ic: always, forever kAsisi- var be sharp, be scratchy (e.g., wool) kasthkwaké— var wash one’s face with (it), use (it) to wash one’s face kasihkwéwiyakan—_ n: wash-basin k4sinamaw-— vra wipe (it) off for s.o.; [Christian:] forgive s.o. kAsinam4so— vai wipe (it) off for oneself; [Christian:] have one’s sins forgiven, obtain forgivenness kasinamato— var wipe (it) off for one another; [Christian:] forgive one another kAsiyakané— var wash dishes, do the dishes - kAskah— vi scrape s.t. off kaso— vai hide, hide oneself kAspis— vz heat s.t. until crisp Their Example Showed Me the Way 163 164 kéwi tec again kécikopit— vr pull st. free, pull s.t. out kéhcina iec surely, for certain kéhté-ay— na old person, elder [e.g., kehté-ayak] kéhté-ayiwi— var be an old person, be an elder kéhtéskwéw— na old woman, old lady kék4-mit&tahtomitanaw ec ninety kékA&c tec almost késwan ipc by coincidence kétahtawé ipc suddenly; at one time kéyapic irc: still [sic; of. éyapic] kihc-Ayamihéwiyiniw— na bishop kihc-é6kim4w— na king; government [e.g., kihc-6kimanahk ‘the government’] kihcéyiht— vr think highly of s.t. kihcéyihtamaw- vra think highly of (it/him) for s.o. kihcéyihtakwan-— vi be highly thought of kihcéyim— via think highly of s.o. kihci-kisikw— x: heaven kihci-wiki- var live formally; [Christian:} live in residence kihci-wikihto— var be formally married in church kihci-wikihtowin-ahcanis— na wedding ring kihci-wikihtowin— x formal marriage, Holy Matrimony kihci-wikim— vra marry s.o. formally in church kihcihtwawi tpn of exalted character, venerable, holy [e.g., kihcihtwawi-césap ‘Holy Joseph’) kihtiméyiht— vr be tired of s.t. kikamohta— wa attach (it), put (it) on something kikamon- wi be attached, be on something kikam6éh- via attach s.o., put s.o. (e.g., yarn) on something kikin— vr put s.t. on something, add s.t. in (e.g., baking-powder) kikisk— vr: wear s.t. kikiskaw-— vra wear s.o. (e.g., stocking, ring) kimiwan— wi rain, be rainy kimoti— var steal (it); be a thief kinoséw— na fish kinosi— va be long, be tall kinwé— vi be long, be tall kinwés irc for a long time kipwahpit— vri pull s.t. close, tie s.t. close kisdkamicéwapés— n7 warm water [diminutive] kisAkamis— vr heat s.t. up as liquid kisakamisiké— vai heat a liquid; make tea kwayask é-ki-pé-kiskinowapahtihicik kisakamit@éwapoy— n hot water kisat— vri stay with s.t., hold fast to s.t. kiscikanis— na grain, seed [diminutive} kiscikAénis— 1 garden [diminutive] kiscikési- var plant seeds; have a small garden [diminutive] kisé-manitow— na God the kind, the compassionate God; [Christian:] Merciful God kisé-manitowi-pikiskwéwin— ni God's word kisépékihtakiniké— vai wash a wooden floor, wash floor-boards kisépékin— via wash s.o. kisépékin— v7 wash s.t kisépékinikan— n: soap kisépékiniké— va: wash things, do the laundry kisépékinikéwin— nv laundry, doing the laundry kisépékiniso— var wash oneself kiséwatisi— var be kind, be of compassionate disposition kiséwatisiwin— x: kindness, compassion kiséyiniw— na old man, elder kisin— vi be very cold weather kisipipayin— vi come to an end, run out kisis— vr warm s.t. up, heat s.t. up kisiso— var be warm, be hot kisiwah— via anger s.o., make s.o. angry kisiwak ipc nearby kisiwiyo— var complain about work, be angry about one’s work kisikitot- vra speak to s.o. in anger [sic: -1-] kisim— vra anger s.o. by speech kisistaw- va be angry with s.o., stay angry with s.o. kiskéyiht— vr know s.t. kiskéyihtam4-— va have spiritual knowledge kiskinahamaw- vza teach s.o., teach (it) to s.o. [*; sic. -a-; ef. kiskinohamaw—] kiskinohamaw-— vrs teach s.0., teach (it) to s.o. kiskinohamawakan— na student kiskinoham&ké— vw teach things kiskinohamékosi- va: be a student, be in school kiskinohamakosiwin— ni being a student, going to school; schoolwork, homework kiskinohamaso— vai teach oneself kiskinohamato- va: teach one another kiskinohamatowikamikw— ni school, school-house kiskinohamatowin— ni teaching, education kiskinow4pahtih— via teach s.o. by example Their Example Showed Me the Way kiskinow4pahtihiwé— vai teach people by example kiskinowapam— vr watch s.o.'s example kiskisi—_ var remember kiskisom— vra remind s.o. [sic; cf. kiskis6m—] kiskisomito— vai remind one another [sic, cf. kiskisémito—| kiskisopayi— var think of something, suddenly remember kiskisototaw— via remember s.0. kiskis6m— vra remind s.o. [also -o-] kiskis6mito— va: remind one another [also -o-] kiskiwéh— vr utter s.t. as a prophesy, utter prophesies kiskiwéhw— via utter prophesies to s.o., utter prophesies about s.o. kispakikwat- vi sew s.t. thickly kistikan— na grain, seed; sheaf of grain kistik4n— 7 field, arable land kistikanikamikw— n: granary kistiké— vai seed things, plant things kitahamaw-— vra_ advise s.o. against (it/him) kité— vw eat (it) up, eat (it) completely kitapaht— vr look at s.t. kit€pam— via look at s.o. kitimah— vra be mean to s.o., treat s.o. badly kitimak-6hpikih— via raise s.o. in poverty; raise s.o. as an orphan kitimakéyihto— va: feel pity towards one another, love one another kitimakéyihtowin- »: feeling pity towards one another, loving one another kitimakéyim— via feel pity towards s.o., be kind to s.o., love s.o. kitimakinaw- via take pity upon s.o., lovingly tend s.o. kitimakinfso— va pity oneself, feel sorry for oneself kitimakisi— vai be pitiable, be poor kitot— vra speak to s.o., address s.0. kiya pr you (sg.) [*] kiyawaw pr you (pl.) kiyam irc let it be, let there be no further delay; please kiy4naw pr we-and-you (incl.) kiyipa ic soon kiyipikin— vir grow quickly kiyokaw— vra visit s.o. kiyokato— wi visit one another kiyoké— var visit people, pay a visit kiyété— var visit afar, travel to visit kihkam- vr scold s.o. kihkaénaékwan- wi be clearly visible kihkatéyihtékwan- wi be held in high esteem, be prominent 166 kwayask é-ki-pé-kiskinowdpahtihicik kihkatéyim— vr hold s.o. in high esteem kihtwém pc again kikis@pa irc early in the morning kikw-éy— na which one; what kind [e.g., kikw-4yak] kikway er something, thing; (in negative clause:] anything, any; [indefinite] kikway pr what [interrogative] kiméc ic secretly, stealthily kisapihkat— vr braid s.t. to completion; knit s.t. to completion kisi iev completely, to completion kisih- via complete s.o. (e.g., stocking), finish preparing s.o. [sic: -ih-] kisika— vir be day, be daylight kisikaw— na day, daylight kisis— vr cook s.t. to completion kisiso— var be cooked to completion kisit@é— vir be cooked to completion kisthta— vai finish (it), complete (it) kiskatah— vi chop s.t. through kiskicihcépit— via tear s.o.’s hand off, tear s.o.’s finger off kiskipota— var saw (it) through kisopwé— vi be hot weather kisowa— vir be warm, provide warmth kisowihkaso— var warm oneself by fire, keep oneself warm by fire kispin ic if kispinat— via earn enough to buy s.o. (e.g., horse) kispinat— vr earn enough to buy s.t. kisp6h— vra feed s.o. until full, get s.o. (horse) fully fed kistanaw pr we-and-you (incl.), too; we-and-you (incl.) by contrast kiwac-4wasis— na orphan kiwAtisi- va: be orphaned, be an orphan kiwé— var return home kiwéhtah— via take s.o. home kiwéhtatA— var take (it) home kiwétinohk ec in the north kiwétot— vr return home to s.t. kiwétotaw— via return home to s.o. konita iec in vain kosikwan- vi be heavy koskoh- vra startle s.o., surprise s.o. koskon- via wake s.o. up kost— vra fear s.o. kost— vr fear s.t. Their Example Showed Me the Way 167 kotak pr other, another [e.g., kotakak, kotaka] kotawanapiskw— ni stove [sic: ni] kotiskawéwatimw— na _race-horse [sic: -a-] kéhkés— na pig kwayask ipc properly, right kwayaski iv properly kwayac irc ready, prepared kwayaci ipv in readiness, in preparation kwayAtastamaw-— vr put (it/him) aside in readiness for s.o. kwayatastam&so— vai put (it/him) aside in readiness for oneself kway&tasta— var place (it) in readiness, put (it) aside in readiness kwahkoténiké— var start a fire, set things aflame kwaépah— wr dip s.t. out kw4piké— var go for water, haul water kwéh-kwékwask tec back and forth [reduplicated] kwéski-— var turn around kwitawéyihcik4té— vii be missed, be in short supply kwitapacihté— var be short of (it) to use, lack tools ma ci irc is it not the case [*, predicative] ma kikway pr nothing mac-Ayiwi— var be bad, be evil maci ipv_ bad, evil macikwanas— n: weed mahkahkw- wn: barrel, tub mahti irc let's see, please mamihcim— vra boast about s.o. mamihcimo-— va: be boastful mamihcisi— va: be proud mamisi— va: place reliance mamisitotaw— vm rely on s.o. manahikan— n: cream mana irc avoiding to do something, careful not to man&cih- via treat s.o. with respect manacihté— var treat (it) with respect manfcim— via speak to s.o. with respect, speak of s.o. with respect manési— va: have run out of (it), lack (it) manicés— na insect, bug manipit— vn pull s.t. free, pull s.t. out manis— vii cut s.t. manisw— vra cut s.o. manitow-— na God manitowi-masinahikan— ni God's book, the Bible mariy— na Marie, the Virgin Mary [sic, as in French Marie] 168 kwayask é-ki-pé-kiskinowapahtihicik masinah— v7 mark s.t., draw s.t.; write s.t. masinahamaso-— vai draw (it) for oneself; write (it) for oneself, write oneself masinahikan— ni book; written document, will masinahikaté— vir have marks, have writing; be written masinahiké— wa: write things; write, be literate masinahikéh—- via hire s.o. masinahikéwin— ni writing; letter, character masinihtaté— vai trace (it), use (it) as pattern masinipayiwin— x: picture, photograph maskawa- vi be hard, be strong maskawatisi— va: be strong, be of strong disposition maskawisi-— va: be strong maskawisiwin— ni strength maskihkiwiskwéw— Na nurse maskimotékinw— i sacking, cloth from flour-sacks maskisin— x7 moccasin, shoe maskosiy— x: grass, hay maskwacisihk ixm [place-name:] Hobbema, Alberta {locative; literally at Bear’s Hill] matwAn ci irc | believe, | wonder mawimosciké— vai pray, wail mawiso— wa: pick berries mayaw Pc as soon as maywés ipc before [cf maywésk] maywésk ic before [cf. maywés] macatoské— var start to work [sic: -c-, -a-] maci ipv begin mAacihta— wi: begin doing (it) macika ic: for instance macipayin— vi begin to run (e.g., tape—recorder) [*] méci-— var hunt, go hunting maka pc but mamaw-6ht4wimaw_ na All-Father, Father-of-All mAmawi :pw all together, all as a group {e.g., mamawi-ayisiyiniw—] mAmawi-wicihitowin— ni all helping together, general cooperation mamawéhkamato— war work together at (it/him) as a group mAmawé6pi-— va sit together, hold a meeting mfmiském— vr talk about s.o., discuss s.0. mamisk6t— vri talk about s.t., discuss s.t. mamiskétamaw— vra discuss (it/him) for s.o. mamitonéyihcikan— i mind; thought, worry mamitonéyiht- vr think about s.t., worry about s.t. Their Example Showed Me the Way mAmitonéyihtéstamaso— va: think about (it/him) for oneself, plan for oneself mAmitonéyim— vra think about s.o., worry about s.o. mana irc usually, habitually maskéc tec perhaps, I suppose [cf. maskét] mAsk6t ipc perhaps, I suppose [cf maskéc] mato— var cry, wail mayamahciho— var fare ill, be sick mayatihkopiway— x: sheep’s fleece; wool mayatan— vu be ugly, be bad mayi tv bad, evil mayi-t6t— vi do s.t. evil méayi-t6taw— vra do evil to s.o., harm s.o. mayinikéwin— ~ wrong-doing, evil deed méayipayi-- var fare badly; suffer a death, be bereaved méki-— var give (it/him) away, release (it/him); give (her) in marriage mékw tev while, during mékwic tec while, during méstiniké- va: use things up, exhaust things, spend it all métawé- wa play; gamble métoni sec really [cf. mitoni] micimin— vr hold on to s.o. miciminamaw-— vra hold on to (it/him) for s.o. miciminam6éh— vra make s.o. hold on to (it/him) mihcét :ec many, much mihcéti— va: be numerous, be plentiful mihcétésé— var have many children, have numerous offspring mihcétwaw tec many times mihkit— v7 scrape s.t. (meat) off the hide mihkw— wn: blood [e.g., mihko] miht— ni firewood, piece of firewood [e.g., mihti, mihta] miht&t— vri regret s.t. minaho— va: kill an animal, make a kill minahéstamaw— via kill an animal for s.o., make a kill for s.o. minahéstamfso— var kill an animal for oneself, succeed in a kill minihkwé— var drink (it), have a drink; drink, abuse alcohol minihkwéski-_ var habitually abuse alcohol, be an alcoholic minihkwéwin— n: drinking, alcohol abuse misakémé rc all the way misatimokamikw— n: horse-barn misatimw— na horse misatimwayow-— nr: horse-tail; tail-hair of a horse kwayask é-ki-pé-kishkinowapahtihicik misawac irc in any case misé— vi be big misfaskwatémin— ni saskatoon berry misi ipv big, greatly misikiti- var be big (in height or girth) misipociké— var run things (e.g., hide) over a sharp edge misipotaé— va run (it) (e.g., hide) over a sharp edge misisihta— var make (it) big misiw ité ec all over, everywhere misiwanacihiso— vai ruin oneself, destroy oneself; commit suicide misiwanacihté— var ruin (it), destroy (it) misiwanatan— vi be ruined, be destroyed misiwé irc all over misiwéminakin— v1 put beads all over s.t.; cover s.t. with beads misk— v7 find s.t. miskamaw-— via find (it/him) for s.o. miskaw— v1a_ find s.o. miskotakay— ni coat, dress mistahi sec: very many, lots mistikokamikw— ni log-house mistikowat— x: wooden box, trunk mistikw- Ni pole, log, rail mistiyakan— »: big dish, platter, large bowl mitétahtomitanaw jec one hundred mitatahtomitanaw-maskimot iec a hundred bags, one hundred bags mitoni ic_really (cf. métoni] miy— vra_ give (it/him) to s.o. miyawat-— vr enjoy s.t.; have fun, be joyful miyawatamowin— ni enjoyment; fun, joyfulness miyikowisi— va: be given (it/him) by the powers miyito— va: give (it/him) to one another miyo ipv good miyo-kakéskihkémowin— ni good counselling, good preaching miyo-kisih— v7a finish s.o. well; educate s.o. well miyo-pikiskwéwin— x1 good speech; (Christian:] the good news miyo-t6t— vri do s.t. good miyo-tétamowin— ni good deed, good works miyo-tétaw— via do s.o. a good turn miyoht— vr like the sound of s.t. miyohtah— vr guide s.o. well miyohtwé- va: be good-natured, be of pleasant character miyokihta— var be good at growing (it) Their Example Showed Me the Way 171 172 miyomahciho— va: fare well, feel well, be in good health or spirit miyonakohciké— va: have one’s property look nice, have things look prosperous miyonakwan— vi look good, have a nice appearance, look prosperous miyopayin— vir work well, run well miyosi— vai be good, be beautiful miyosihta— var make (it) good, make (it) beautiful miyoskamin— vi be early spring miyé— vai be good at something miyw4pisin— vai like the look of something miywasin— vi be good miywéyiht— vr consider s.t. good, like s.t. miywéyim— vr consider s.o. good, like s.o. mici- va: eat (it) micimapoy-— wn: broth, soup miciso— var eat, have a meal micisowinahtikw— x; dining table, table miciwin— x: food mikis— na bead mikisasfkay— n: beaded coat, beaded jacket mikisayiwinis— x: beaded clothing mikisihkahciké- vi bead things, do beadwork mikisihkahcikéwin— ni beading, beadwork mikisihkaht— vr bead s.t., put beads on s.t. mikisiwi- vir be beaded mikiwahp— nv: lodge, tipi mina ic also, again minis— ni berry minom— v7 straighten s.o. out, correct s.o. verbally mistwikamikw— n: outhouse, toilet mohcihk tec on the bare ground mosci :Pv merely, without instrument moscikwAso— vai sew by hand moscikwat— v7 sew s.t. by hand mostohté— vai walk (without conveyance) mostoso-wiyas— ni beef mostosw— na cattle, cow mostosw-fya !Pc of a cow, in matters bovine mostoswayan— na cow-hide mow- vra eat s.o. (e.g., bread) méhcowi- var be crazy, be silly méniyaéw— na non-Indian, Whiteman mésapéwi-— var be a bachelor, be unmarried, be single kwayask é-ki-pé-kiskinowapahtihicik mésihta— var sense (it), feel (it) méskipayi— var break out ina rash, in sores (e.g., with thrush) méskomo— vai talk oneself into crying, cry while talking méso-pahkékin— wn: finished moose-hide m6éso-wiyas— Ni moose-meat mésw— va moose [e.g , méswa] météyapiskw— ni bottle méy kakétihk ic a great many méya irc not (cf. naméya] mwéhci tec exactly mwéstas ic later, subsequently nahapi— var sit down in one’s place, be properly seated nahasta— vai put (it) in its place, put (it) away nahin— via bury s.o., hold a funeral for s.o. nakacihté— vai be familiar with doing (it), be practised at (it) nakat- vra leave s 0. behind; die and leave s.o. behind nakat— \71 leave s.t. behind nakatamaw-— v7 leave (it/him) behind for s.o. nakataské- var leave the earth behind, depart the world, die nakayah— vrs get s.o accustomed to something, break s.o. (e.g , horse) nakayask— vri be accustomed to s.t., be comfortable with s.t. nakayaskaw- via be accustomed to s.o., be comfortable with s.o., be familiar with s.o. nakiskaw— via encounter s.o., meet s.0. naki— var stop, come to a stop nama kikway iec nothing nama wihkac iec never namaté— va: be nonexistent, have disappeared namédya ec not [cf méyal namwac ipc_ no, not [*] nanahiht— v7 listen well to s.t., obey s.t. nanahihtaw— via listen well to s.o., obey s.o. nanaskom— vm thank s.o., speak words of thanks to s.o. nanatohk irc: variously, various kinds nanatohkokwaéso— vai sew patchwork blankets nan&tohkéskan irc all kinds of things naniwéyatwé— vai joke, tell a joke napakaskisin— x: flat moccasin napaka— wi be flat napakihtakw- ni flat lumber, board napakikamikos— wi flat-roofed log-house [diminutive] naskomo-— vai respond, make a verbal response Their Example Showed Me the Way 173 174 mawac ipc more, better, rather nawac piko irc sort of, kind of, approximately; more or less nawas6n- via choose s.o. nawas6n- vi choose s.t. nawasénamaw- via choose (it/him) for s.o.; make a choice for s.o. nawaswat— va pursue s.o., chase after s.o. nawaswat— vii pursue s.t., chase after s.t. nayaht— vn carry s.t. on one’s back nayahto— vai carry one another on one’s back; ride up on one another (e g., beads) nayéhtaéwan— vi be difficult, be troublesome [*] nayéhtéwéyim— via find s.o. difficult, find s.o. troublesome nayéhtawipayi— va run into difficulties, experience trouble nayéstaw irc only nacimihté— var fetch firewood, go for firewood nacitapé— vai go and drag (it) back, fetch (it) by cart [sic, cf. natitapé—] naéha pr that one yonder (demonstrative, e.g., ndha, néki; néma] nanitaw irc simply; something, anything; something bad, anything bad napésis— na _ boy, little boy nfpéw— na man, male adult napéwasikan— na men’s socks nat- via fetch s.o. nét- vi fetch s.t. ndtamaw- via fetch (it/him) for s.o. natamaso— wa fetch (it/him) for oneself natémototaw- vr flee to s.o., seek refuge with s.o. naétitapé— var go and drag (it) back, fetch (it) by cart [also nacitapé—] natwah— vr chop s.t. off something naway ipc behind; in the past néhiyaw— na Cree Indian, Indian néhiyaw-masiniwin— n: Cree design, Cree motif, Indian design, Indian motif (sic: -w-] néhiyawé- var speak Cree néhiyawéwin— ni speaking Cree, the Cree language néhiyawi iev Cree, Indian néhiyawi-wihowin— n: Cree name, Indian name néhiyawiyihkaso— var have a Cree name, have an Indian name néhiyaéwi-— vai be a Cree Indian, be an Indian népéwih— vra shame s.o., put s.o. to shame népéwisi— va: be ashamed, be shy nésowatisi— vai be weak, have a weak constitution nésowisi— vai be weak, be near death -- kwayask é-ki-pé-kiskinowapahtihicik nété pc over there niht& sev good at, competent, practised nihtawiki- var be born nihtawiminakiniké— va: be good at sewing on beads niht4wisthciké— var be good at making things nihtéwitépo— var be good at cooking nikikomin— w: a certain berry [literally otter-berry] nikohtat- vii chop s.t. for firewood nikohté- va collect firewood, chop firewood nikohtéstam&so— var make firewood for oneself, make one’s own firewood nikohtéwin— ni making firewood nikotwasik ic six nikotw4somitanaw-askiy tec sixty years nipahahkatoso— vw starve to death, die from starvation nipahiso— var kill oneself, commit suicide nipahtamaw- via kill (it/him) for s.o., make a kill for s.o. nipa— var sleep, be asleep nipéwikamikw— s: bedroom nipéwin— ni: bed nipiy— xi water nipimakan— vi be dead nisitawéyihcikaté— vir be recognised nisitawéyim— via recognise s.o. nisitoht— vii understand s.t. nisitohtaw— via understand s.o. nistam ec first, at first, for the first time nisti- vai_be three in number nisto iec three nistopiponwé— wr be three years old nistosap irc thirteen nistw-Askiy ic three years nitawapam- vr go to see s.0., go to visit $.0. nitawawé— va: go looking for eggs, go to collect eggs nitawéyiht— vii want s.t. nitawéyihtamaw— vra want (it/him) for s.o., want (it/him) from s.o. nitawéyim— vra want s.o., want (it/him) of s.o. nitawi ipv go and nit&éhtam— vra borrow (it/him) from s.o. nitohtaw- vra listen to s.o. nitohtakowisi— va be heard by the powers nitom— vra invite s.o. niton- vri look for s.t. nitotamaw-— vra ask s.o. for (it/him) Their Example Showed Me the Way 175 176 niya pa | niyanan pr we (excl.) niyak ic in the future niyanan irc five niyanani- va be five in number nihe-dayihk ic down, below nihcipit— va pull s.o. down, drag s.o. down nihtin— vz take s.t. down, unload s.t. nikén ic in front, in the lead nim&— var take provisions nimihito— va: dance with one another, dance nimihitowin— ~; dance nipawi-— var stand, stand up, stand erect, stand fast nipawistamaw- vr stand up for s.o., be a witness (e.g., at wedding) for s.o. nipa-ayamiha-— var celebrate midnight mass (at Christmas) nipépi— vai sit up with someone dead or dying; hold a wake nipin— vi be summer nipisiy— Nn: willow, willow bush nipisthkopaw— n: stand of willows, willow-patch nipisihtakw— ni willow piece, willow trunk nipisis— nz willow branch, willow switch; little willow {diminutive] nisi- var be two in number niso ipc two niséhkamato— va: work together at (it/him) as two nista pr I, too; [ by contrast nistanén pr we (excl.), too; we (excl.) by contrast nisw-askiy iec two years nisw-4yamihéwi-kisikéw irc two weeks niswahpiso— va: be harnessed as two, be a team of two niswahpit— vr tie s.t. together as two (e.g , bones) niswapi-— vr sit as two, be situated as two, come together as two [*] niswaw irc twice [*] nowdhe irc ?better, ?more properly [?sic, 7nowac; both record and gloss highly tentative] nécih— vr pursue s.o., hunt s.o. nécihciké— va: trap things nécihcikéwaskiy— ni trapping territory, trapline nécihté— var pursue (it), work at (it) nécikinoséwé- vai be engaged in fishing nécisip@— va: be engaged in duck-hunting nécokwésiw— na old woman, old lady (diminutive; also nétokwésiw— néh— vra suckle s.o., nurse s.o. nohté rv want to, desire to kwayask é-ki-pé-kiskinowapahtihicik néhtéhkaté— var be hungry, want food néhtépayi— vai run short, be in want néhtésin— var be played out nékohta— var let (it) appear, show (it) nékosi— wa be visible; be born néni- var suck at the breast, be nursed nétin— vra fight s.o., fight with s.o. nétin— vir fight s.t., fight with s.t. nétiniké— va: fight people, put up a fight; take part in war (e.g., World War IT) nétinitowin— n: fighting nétokwésiw— na old woman, old lady [sic; cf. nécokwésiw--] ocawasimisi— va: have a child, have (her/him) as child [diminutive] océpihk— ni root océpihkis— nr little root [diminutive] ocihkwanapi-_ wi kneel octhkwéhikan— »: pleated moccasin ohci ic thence, from there ohci iv thence, from there; [in negative clause:] past ohcipayin— vi come from there, result from that ohcitaw iec purposely; it has to be [predicative] ohci- va: come from there, be from there ohpahowi-pisimw— na the month of August ohpiki- var grow up ohpikih— via raise s.o. ohpikihtamaso— wi make (it) grow for oneself ohpikihta— var make (it) grow ohpikin— vi grow ohpimé ic off to the side, elsewhere ohtaciho— va: make one's living from there ohtin— vr: take s.t. from there, obtain s.t. from there ohtiniké- var take things from there, obtain things from there ohtohté— var come walking from there okAwimaw- xa mother okikocésis— na [man's name:] Hooked-Nose [?sic; gloss highly tentative] okimahkén— na chief, elected chief okimahkaniwi- wi be chief, serve as elected chief okimahkaniwin— ni chieftaincy okimAw- na chief, leader, boss; Band Council {e.g., okimanahk ‘Band Council, band authorities] okiskinohamakéw— na teacher okistikanikamiko— va: have a granary okistikéwiyintwi— vai be a farmer, be engaged in agriculture Their Example Showed Me the Way 177 178 okistikéwiyiniwiwin— ni farming, farm-work omaw- na “bible”, manyplies, omasum (i.e., third stomach of ruminant) omihtimi— var have one’s firewood, have (it) as one’s firewood omisi~ va: have an older sister, have (her) as older sister omisimaw- na oldest sister ondcowésis— na [personal name] [?cf. the name sometimes rendered Natuasis] onapémi-— va: have a husband, be married (woman) onihcikiskwapiwinihk inm [place-name:| Saddle Lake, Alberta [locative; literally at the place of the indistinct dark figure] onikihikomaw— na parent os— vii boil s.t. osam ipc too much; because oscikwénis— na [woman's name:} Little-Head osikwanas— vr smoke-dry s.t. osikwanasté— vi be smoke-dried osih— via make s.o., prepare s.o. (e g., bread) osiheikaté— vi be made, be prepared osihcikéwin— x what is made, handiwork, product osihtamaw- via make (it/him) for s.o. osihtamaso— va make (it/him) for oneself osihta— va: make (it), prepare (it) osimimAw-— na youngest sibling osimimawi- vw be the youngest sibling osimisi— vai have a younger sibling, have (him/her) as younger sibling osk-Ay— na young person [e g., osk-dyak] osk-4yiwi- var be young oskani-pimiy— x: bone-marrow oskaskosiwinaékwan— vi look green, have a green appearance oskawAsis— na young child, infant oskayisiyiniw— na young person [sic: -a-] oskatéskw— ni carrot oski ip young, fresh, new oskiniki— va: be a young man oskinikiskwéw— na young woman oskinikiskwéwi- va: be a young woman oskinikiw— na young man oskinikiwiyinisiwi— var be a young man ostésimaw— na oldest brother otakisthkan— 1: sausage otamiskay— x: hide-scrapings (meat scraped from hide) otamiyo— va: busy oneself, keep busy, be preoccupied otatawéw— na store-keeper, store-manager kwayask 6-ki-pé-kiskinowapahtihicik otatawéwi-— var be the store-keeper, be the store-manager otayamihaw— na Christian, adherent of Christianity otahkosiw— na sick person otaékosin— vi be evening otanisi- var have a daughter, have (her) as daughter otapanaskw— Na wagon, automobile otéhiminani-cépihk— xi strawberry root [sic, cf. océpihk—] oti ec [emphatic enclitic] otiht— vir reach s.t. otin— v74 take s.o., steal s.o. otin— vr take s.t., steal s.t. otinikowisi— var be taken by the powers otinito— va: take one another; marry each other otisApaht— v1 have lived long enough to see s.t. otitamiyaw- ni innards [*] otétémi— vai have a kinsman or friend, have (her/him) as kinsman or friend owawi- var lay eggs owicéwdkani-— va: have a companion or partner, have (her/him) as companion or partner owihowini-—_ va: have a name, have (it) as one’s name owiki-— var live there, have one’s home there [sic; cf. wiki-] owitisani— va have a sibling, have (her/him) as sibling [sic: o-} 6h ipv from there, [in negative clause: past 6ma ic it is this; the fact that [predicative] ématowihk 1c. in this place émayikohk ic this much, to this degree, to this extent émisi irc thus 6ta ic here 6té iec over there éténaw-— n: town, settlement SyA pr that one no longer here [absentative, e.g., dy] paci ipv wrongly, in error paci-tétaw— vA wrong s.o. paciyawéh- via wrong s.o. by one’s utterance, provoke s.o.'s anger pahkékinohké- vai make dressed hides, make leather pahkékinos— x: small dressed hide, small piece of leather [diminutive] pahkékinw-— wi dressed hide, finished hide, leather pahkékinwésakay— x: leather coat, leather jacket pahkikawin— vr let s.t. drip pahkisin— var fall pahkopé— vw walk into water pahkwaciwépah— vn knock s.t. off, pry s.t. off (e.g., hide-scrapings) Their Example Showed Me the Way 179 pahkwatah— vr knock s.t. off (e.g , hide-scrapings) pahkwatin- vr: take s.t. off by hand (e.g., caked dirt from laundry) pahkwésikan— na bannock, bread; flour pahkwésikaniwat- ni flour-bag pahpahaéhkwan— na domestic chicken pahpakwaciho— vw: amuse oneself pahpawiwépin— vri shake s.t. out pakahkam irc | believe pakamahw-— via strike s.o., hit s.o. pakahta~ var boil (it) in water pakAsimonah— vra immerse s.o., bathe s.o. pakdésimonahawaso— va immerse one’s children, bathe one’s children pakitin— vra let s.o. go, release s.o.; permit (it) to s.o. pakitin— vz: let s.t. go, release s.t., give s.t. up; put s.t. in (e.g., seed potatoes) pakitinikowisi— vai be permitted by the powers pakwat-— via hate s.o., disapprove of s.0o. pakwat— vr hate s.t., disapprove of s.t. pamih- via tend to s.o., look after s.o. pamihiso— var tend oneself, look after oneself pamihtamaw- via tend to (it/him) for s.o., look after (it/him) for s.o. pamihtamaso— wa: tend to (it/him) for or by oneself, look after (it/him) for or by oneself pamin— vra tend tos.o., look after s.o. pamin-— vz tend to s.t., look after s.t. paminiso— va: tend to oneself, look after oneself paminiwé— va tend to people, look after people papakiwayan— ni shirt papakiwayanékinw— xi thin cloth, cotton; canvas papami :ev about, around, here and there papamipici— \a: move about, camp here and there papamohtah— va take s.o. about, take s.o. here and there papémohtata— var take (it) about, take (it) here and there papamohté— va walk about, go here and there pasastéhw— via whip s.o. paskéwihito— va: leave one another, separate, divorce paskin— via break s.o. off (e.g., thread) paspaskiw— na partridge paswéskéyo— va get sick from eating excessively fatty food paswéya— vi be excessively fatty patiniké— va: make a mistake, take a wrong step, transgress; |Christian:] sin pawamiwin— ni spirit power; [Christian:] witchcraft pawin— vr shake s.t. out 180 kwayask é-ki-pé-hiskinowapahtihicik payipis— vr cut s.t. out, cut a hole in s.t. pah-pahki :rc part of this, part of that; here and there [reduplicated] pah-péyak pc one each [reduplicated] pah-pitos irc each differently [reduplicated] pahkohkwéhon— n: towel pahkohkwéhonis— » small towel [diminutive] pahkopayi-— va: get dry, dry out pahpi- wy laugh pahpih— vra laugh at s.o. panis— vi cut s.t. (e.g., meat) into sheets panisawé— var cut meat into sheets panisw— via cut s.o. (e.g., animal) into sheets pas— vii drys.t. paskac irc to top it all pastatah— vi break s.t. (e.g., bones) by tool pastaho— var breach the natural order, transgress; [Christian:] sin, be a sinner pasté— vir be dry pasw- vra dry s.o. pé sev hither péci-naway tec from back then; down from the distant past pého— var wait péht— wz hear s.t. péhtamowin— »; what is heard péhtaw— via hear s.o. péhtaékwan— vir be heard pésiw— v7 bring s.o. hither péta— var bring (it) hither péyak ipc one; alone, single péyako— va: be alone, be the only one péyakosép irc eleven péyakw-Ay— na a single one (e.g., stocking); one pair [e.g., péyakw-dyak] péyakwan irc the same péyakwéw irc once pihéw— na prairie-chicken pihkoho— wa free oneself, escape; [Christian:] be saved pihkw— nv ash [e.g., pihko] pihkw4époy- ni lye piko spc only [enclitic] piko irc must, have to [clause-initial predicative] pikoyikohk :7c_ no matter how much, to any extent pikw 4wiyak sec anyone, everyone pikw ita irc in any place, everywhere Their Example Showed Me the Way 181 pimacih- vrs make s.o. live, give life to s.o.; make a living for s.0., sustain s.0. pimacihiso— va: make oneself live; make a living for oneself pim&ciho~ vai make a life for oneself, live pimacihowin- ni way of life; livelihood pimatisi- vai live, be alive pimatisiwin- ni life pimftisitot— vr live one’s life; live one’s life by s.t. pimi iv along, in a linear fashion piminawaso- wa cook, do the cooking piminawasowikamikw— ni cookhouse, kitchen piminawat— vra cook for s.o. pimipayin— vi work, function; go on pimisin— vai lie extended pimitisah— vi: follow s.t. pimitisahiké— va) follow people, tag along, be a follower pimiy— 7 fat, oil; crude petroleum pimohtata— va: carry (it) along, travel with (it) pimohté— var go along, walk along pinkow— ni bingo pipon— vi be winter piscipo— vai be poisoned piscipohta— vai poison (it) piscip6éskaw— via poison s.o. pisiskiw— na animal; domestic animal piskihcikwat— vr sew an extension on s.t. pita irc first, for a while piyisk sec finally, at last pihe-ayihk ipc inside pihtawékwat- vii sew s.t. as lining into a garment; sew s.t. in between covers, sew covers on s.t. pihtawésakan— » slip, undergarment pihtawéwayiwinis— x: underclothes, underwear pihtikwé-awacimihtéwin— 7 hauling firewood inside [*; sic: -i-; of. pthtokwé-] pihtokwah— vra take s.o. inside pihtokwatamaké— va: bring (it/him) inside for people pihtokwat&— var bring (it) inside pihtokwé— var enter, go inside pthtokwéyamo— wr flee inside pihtwawin— ~ smoking; (Christian:] cannabis abuse pikinis— vr cut s.t. into small pieces pikiskwat— vr speak to s.o. 182 kwayask &-ki-pé-kiskinowapahtihicik pikiskwé— var speak pikiskwéh— via make s.o. speak, get s.o. to speak pikiskwéstamaw- vra speak for s.o., speak on s.o.’s behalf pikiskwéwin— ni what is being said, speech; word; voice pikokonéwépayi— vai have cracks in one’s mouth, have one’s mouth break out in blisters (e.g., from thrush) pikopayi- va: break down, be broken; go broke, go bankrupt pikopayin— wi break down, be broken pikopicikaté— vu be ploughed soil, be cultivated pikopiciké— va: plough, do the ploughing pikopicikéh— via make s.o. plough, use s.o. (e.g., oxen) in ploughing pikopit— v1 break s.t. (e.g., soil), plough s.t. (e.g., field) pikopitamaw-— vr break (it) for s.o., plough (it) for s.o. piminahkwanis— wi string {diminutive} Pitos irc strange, different piwaniyétin— vi be a blizzard piwépiskw— n metal, metal object; steel blade piwéwépin— vii scatter s.t., sprinkle in a pinch of s.t. piwéyawahkwa- vi be powdery piwéyimo— vw: think little of oneself, have low self-esteem; [Christian:] be humble piwi-kiscikénis— na garden seeds [diminutive] piwi-kiscikanis— ni vegetable garden |diminutive] piwihtakahikan— n: wood-chips postayiwinisah— via clothe s o., make clothes for s.o. postayiwinisahiso— vw clothe oneself, make clothes for oneself postayiwinisé— va: put clothes on, get dressed pémé- var be discouraged; give up poméh— via make s.o. discouraged, disappoint s.o. pén- vii build a fire; make a fire with s.t. pénéyihtamaw- via forgive s.o. ponéyihtamato— vai forgive one another p6éni iv cease, stop poéni-pimatisi— va: cease to be alive, be dead ponihta— var cease of (it) pési- vai board a conveyance pésih— vra make s.o. board a conveyance, give s.o. a ride pésihta— vai put (it) on a conveyance, load (it) on pdésiwin— na train péyo— wr cease, quit [*] pwAtawihta— va: be thwarted at (it), fail of (it) sakapat— vr attach s.t. by sewing, sew s.t. on sakaw— ni bush, woodland Their Example Showed Me the Way sakawi-pihéw— na wood-cock, wood-partridge, wood-chicken sasihciwih— vra make s.o. ashamed, embarrass s.o. sasiwiskwéw— na Sarci woman saskah— vr light s.t. (e.g., lamp) sawéyim-— via be generous towards s.0., bless s.o. sawéyimikowisi— vai be blessed by the powers sfkamon— wi stick out, project sfkaskinahta— vai make (it) full, fill (it) sakasténohk irc in the east s&kékamon— vi stick out as cloth, project as cloth sakih— vra love s.o., be attached to s.o. sakihito— vai love one another s&kihitowin— x: mutual love, charity s&kiht4— vai love (it), be attached to (it) sakécih— via overcome s.0., beat s.o. sak6hté— var overcome (it), accomplish (it); be able to lift (it) up sApopata— var get (it) thoroughly wet s&époyowé— vir have the wind blowing through sAasakihti— vai be barefoot sékopayin— vi run beneath, go underneath, get caught underneath sékwapiskin— v7 put s.t. under the coals, into the oven sémak ipc right away, immediately sésAwipayi- va stretch, become stretched séstakw— na yarn, thread sikos— vr chop s.t. small sikwahcisiké— va: cultivate, harrow simaci— var stand upright; rear up (e.g., horse) sim&kanisihkaniwi- vai be a soldier; take part in war (e.g., World War II) sinikohtakahikan— ni scrub-brush, floor brush, brush for wood sinikohtakinikan— x: scrubber, brush; wash-board sipwé :pv departing, leaving, starting off sipwéhté— vai leave, depart sipwépayin- vi start off to run (e.g., tape-recorder) [*] sipwépici— va leave with one’s camp sisikotéyiht— vr be surprised, be shocked sisoskiwakin— vr mud s.t. (¢.g., log-house), plaster s.t. sisoskiwakinamaéso— var do the mudding for oneself sisoskiwakinikaté— vi be mudded sisoskiwakiniké— vai do the mudding siswéwépin— vr sprinkle s.t. about (e.g., ashes in cleaning) sthkim— v7a urge s.o. by speech sthkiskaw— vra urge s.o. bodily kwayask é-ki-pé-kiskinowapahtihicik sikin— vr pour s.t. sikipiciké— var spill things sikiwépin— vi pour s.t. out sin— vr wring s t. out sinaskwah— vri wring s.t. out with a wooden tool sipah— vri stretch s.t. sipa iv beneath, underneath sipihkéyiht— v1: endure s.t. by strength of mind; persevere sisip— na duck sisipipiway— x: duck feathers, duck-down sisképison— ni garters sitawa— vi be stiff sohkéhtata— var throw (it) hard, throw (it) forcefully soniyahkat— vr: make money at s.t. soniyahké— var make money; earn wages s6niy4w-— NA money; wages s6niyawi ic with respect to money, in financial matters sdéskwac irc simply, immediately, without further ado taciwih— via get ahead of s.o. tahk 4yiw4k sec increasingly, more and more tahka— wi be cold tahkikam4poy— » cold water tahkon— vra carry s.0. tahkon— v1) carry s.t. tahkopit— vri tie s.t. fast tahto ic so many, as many tahto-aya 1ec so many [sic: -o-] tahto-kisikaw irc every day, daily tahtw-askiy ip so many years, as many years tahtw-dyamihéwi-kisikaw irc every Sunday tahtwaw irc so many times takahkéyim-— via consider s.o. nice, like s.o. takahkihtaékwan- vi sound nice takahkisitht@— var make (it) nice takohté— wa arrive walking takwah- vr crush s.t. takwahiminan— ni chokecherries takwasta— var add (it) in takwékin— vi be fall, be autumn takwapéyo- vai arrive by rail, arrive by train tasOh— via trap s.o. under something, catch s.o. in a trap tastawayas 1pc_ in between, in the middle tatayawa— vi be crowded Their Example Showed Me the Way taw4-— vi be open, have room tanéhki tec why tani pr which one [interrogative; e.g., tanihi; tanima] tanimayikohk tec to which extent tanisi tec how tanitahto ipc how many; so many tanitahto-pisim iec how many months; what month is it [predicative]; so many months tanitahtwaw ip how many times; so many times tanité pc where over there tapapistamaw- vra sit in s.o.’s place, succeed s.o. in office tApisikopayi- va: get caught in something tapiskéc rpc as if, seemingly, apparently tapitawi irc all the time tApitonéhpicikan— ni bridle tapwé ic truly, indeed tapwéht— vi agree with s.t., believe s.t. tapwéhtaw-— vra agree with s.o., believe s.o. tapwéwakéyiht- viz hold s.t. to be true, believe in s.t. tasawisAwat— wri cut into the middle of s.t., slice s.t. open (e.g., veal belly cordon-bleu) tasipwaw ipc as a matter of fact téwin- vri encounter s.t., bump into s.t. téhtapi— var be mounted, be on horseback téhtapiwitas— na riding breeches tépakiht— vw count s.t. up tépakohp-askiy ic seven years tépakohposap irc seventeen tépéyimo— wi be content, be willing tépiyéhk ipc merely; barely; so long as tépw&t— vra call out to s.o., yell at s.o. tétip@wéyamo— va: flee around in a circle tipah— vr measure s.t. tipahamaw- vra pay s.o. for (it/him), repay a debt to s.o.; pay s.o. a pension tipahaskan— ni reserve tipéyiht— vr own s.t., control s.t. tipéyim— vr own s.0., control s.o. tipiska— vii be night tipiyaw irc personally, really titipihtin— vi be rolled up, be twisted titipikwanah- vr sew s.t. in overcast stitch (e.g., the spiral loops around the vamp of a moccasin) titipin— vri roll s.t. up 186 kwayask é-ki-pé-hiskinowdpahtihicik técik4té— vi be done téhtésdpoy— ni milk tém4- vi be greased, be greasy tét— vr dos.t. [cf. itdt—] té6tamaw- via do (it) for s.0. tétamaso— vai do (it) for oneself tétam6h-— vra make s.o. do (it) tétaw— v7 do (it) to s.0., treat s.o. so tétaso— var do (it) to oneself wacaskw— na muskrat wanéyiht— vr have one’s mind blurred, be confused wani iv indistinctly, blurred wani-tipiska— vir be dark night wanih- via lose s.o. wanihiké— va: set traps wanihta- wa: lose (it) wanikiskisi— var forget (it), be forgetful wanwéhkaw— via confuse s.o. waskawistamaso— var work for oneself, be enterprising waskawiwin— ni being active, enterprise waskic :ec on top, on the surface waskitasakay— ni overcoat waskitaskamik ipc on the face of the earth wawanéyiht— v7) worry about s.t., be worried wawéyist— vii prepare s.t., be prepared wayawi-— vai go outside; go to relieve oneself; leave school, leave hospital wayawipahta- va run outside wayawipakitin— vra put s.o. (e g., diapers) down outside wayawistamaso-— vai go outside for oneself, go to relieve oneself wayawitimihk ic outside wayawiwin— Ni going outside, going to the toilet [*] wahkéyéyiht— vr be easily swayed; [Christian:] be too weak wahkém-— via be related to s.o. wahyaw irc far wahyawés ipc quite far [cf. wahyawis] wahyawis iec quite far [cf. wahyawés] wanaskéwin- ni being at peace with oneself wapaht-— vii see s.t. wapahtih— via make s.o. see (it), show (it) to s.o. wapam-~— via see s.0. wipanohtéw inm [woman's name-] Walks-til-Dawn [?sic; gloss tentative, cf. Walks-at-Dawn, Comes-Back-at-Dawn] wapatonisk— na white clay [?sic Na] Their Example Showed Me the Way wapikwaniy— : flower wapiskah— vr whitewash s.t. wApiskahiké-— va: do the whitewashing wapisk4— vu be white wapiskihtaka— vi be white boards, be white floor wapiwin— ni eye-sight wAposw— na rabbit waposwayan— na rabbitskin w4poswayanakohp— n; rabbitskin blanket wasakém ipc around, in a circuit w&saskocépayis— x lamp, electric light [diminutive] wasaskoté— vi be light, be lit; be a lantern wasaskoténikan— light, lamp, lantern wasaskoténikaké- vai light things with (it), use (it) to have light wasaskoténiké— var light things, have light waskahikan— ni house waskahikanis— nz little house [diminutive] waskamisi— vw settle down, be of quiet disposition wskan- vri make s.t. go around, turn s.t. (e.g., treadle), crank s.t. watihkan— ni hole, cellar wawac irc especially, even wawiyéya— va: be round wawis ci pc especially wawis ipc: especially [*] wehcasin— vi be easy wéhcih- via have an easy time with s.o. (e.g., hide) wéhtisi— var have it easy wépahiké— var sweep things, do the sweeping wépin— vra throw s.o. away; abandon s.o. (e.g., child) wépin-— vri throw s.t. away wétinahk iec quietly wéwékapi-—_ vai sit wrapped up, sit bundled up wiya ic for, because [clause-initial causal conjunction] wiya tec by contrast [enclitic] wiya pr he, she wiyahpiciké— va: do the harnessing wiyakfc ic it is regrettable [predicatrve] wiyasiwat— vra decide about s.0.; sit in judgment on s.o., hold court over s.o. wiyasiw&t— vr decide s.t. wiyasiwéhkaniwi— va: be a band councillor wiyawaw pr they wiyakan— ni dish, vessel wiyakanis— ni small dish, small bow! [diminutive] 188 kwayask é-ki-pé-kiskinowdpahtihicik wiyas— ni meat wiyino— vi be fat wiyinw— x: fat, animal fat wiyis— vii cut s.t. out, cut s.t. to a pattern wiyisamaw-— v7 cut a pattern for s.o. wiyisamaso— vai cut a pattern for oneself, cut one’s own pattern wiyipa— vi be soiled, be dirty wi iv intend to wic-ayamiham— 174 pray with s.o. wic-A4yam— via live with s.o. wic-ispthcisim— vra be of the same age as s.o., have s.o. as one’s age-mate wic-6hpikim— vra grow up with s.o., be raised together with s.o. wicéht— vr go along with s.t., cooperate with s.t. wicéhto— var live with one another wicéw- vra accompany s.o., live with s.o. wici-kiskinohamakosim— vra be in school with s.o., have s.o. as a fellow- student wicih— via help s.o. wicihikowisi- vai be helped by the powers wicihiso— var help oneself wicihito— var help one another, cooperate with one another wicihiwé— var join in, participate, be part of something wicihtaso— va: help with things wih— via name s.o., mention s.o. by name wihcékaskosiy— 1 onion wihcékaskosiwi-sakahikanihk im [place-name] Onion Lake, Saskatchewan |locative; literally at Onion Lake] wihkasin— vw taste good wihkac ipc: ever wihkist-— v7: like the taste of s.t. wihk6— var strain oneself, use all one’s force wihkwéhtakaw-— x: corner made by wooden walls wihowin— vi name wiht— vr name s.t., mention s.t. by name wihtamaw- via tell s.o. about (it/him) wihtam&to— var tell one another about (it/him) wiki- var live there, have one’s home there [also owiki-} wikihto— «ai live with each other, be married wikihtowin— x: living together, matrimony wikim— vm live with s.o., be married to s.o. wikiwin— x: household; [Christian:| home win-— ni bone-marrow f[e.g., wini] winastakay— nr “tripe”, paunch (i.e., largest stomach of ruminant) Their Example Showed Me the Way wipac ipc soon, early wipayiwinis— x: dirty clothes wipacikin— vi grow out of place, grow wild, grow as weeds wip&tayiwinis— ni dirty clothes wisakit@hé— var have a heavy heart wisakimin— si cranberry wisém— vra ask s.o. along, take s.o. along wista pr he, too; she, too; he by contrast, she by contrast wistawaw pr they, too; they by contrast witapim— vz sit with s.o. witokwém-— vr share a dwelling with s.o., live with s.o. yahkatihkat— vir dig out more of a hole or cellar, push out the size of an existing hole or cellar yahkasin— vi be light in weight yayikaskocin— vai tear one’s clothes on wood (e.g., in bush) yéyih— va get s.o. excited by one’s action, tempt s.o. by one's action yikatéhté— va: walk off to the side; [Christian:] walk away yikatépayin— vu move off to the side, move sideways (e.g., braided strips of rabbitskin) yikatéstaw— vra go off to the side from s.o., go away from s.o. yikinikan-— na milk-cow yikiniké— var do the milking yikinikéstamaso— vai do the milking for oneself yiwéyaskocin— vai tear one’s clothes ragged on wood (e.g., in bush) yohtén— vr open s.t. yésk4— vi be soft yéskipota— va: soften (it) by scraping (e.g., hide) 190 kwayask é-ki-pé-kiskinowapahtihicik English Index to the Glossary This is a selective index of the English glosses that correspond to each Cree stem. As a rough guide to the entries in the glossary, it should not be confused with the English-Cree part of a bilingual dictionary. It often takes several English words or phrases to capture the mean- ing of a single Cree stem, e.g., itakiso— var be counted thus, cost so much; be held in such esteem. In its literal sense, this stem appears under count and cost (while no effort has been made to include stems of this type under headwords like THUS, SO, SUCH); in its transferred sense, it is indexed under ESTEEM. A single Cree stem may give rise to several entries in the English index. Conversely, the entries listed under a single headword are arranged simply in alphabetical order; no attempt has been made to group them semantically (e.g., ‘hide oneself’ versus ‘dressed hide’ under HIDE) or syntactically (e.g., ‘anger s.o.’ versus ‘scold s.o. in anger’ under ANGER). Although the headwords themselves may be ambiguous, the individ- ual entries which are listed under them are fully identified by stem, stem-class code and an explicit gloss. The distinction between head- word and cited entry emphasises the fact that this is not a dictionary but merely an index. 191 INDEX ABANDON wépin— vra throw s.o. away; abandon s.o. (e.g., child) ABDOMINAL -askatay— npr abdominal wall, belly (of animal) [e.g., waskatay] ABILITY kaskihtawin— xi ability to do (it), competence ABLE kaskiho— wa be able, be competent kaskiht&— var be able to do (it) ABODE &he-fy&— var move one’s abode, move from one place to another ihtawin— 1 abode, place of residence ABOUT papami :pv about, around, here and there papamipici— var move about, camp here and there papamohtah- vm take s.o. about, take s.o. here and there papamohtaté— va: take (it) about, take (it) here and there papamohté— var walk about, go here and there ACCOMPANY wicéw— vra accompany s.o., live with s.o. ACCOMPLISH sakéhta— var overcome (it), accomplish (it); be able to lift (it) up ACCUSTOMED nakayah— via get s.o. accustomed to something, break s.o. (e.g , horse) nakayask- v7 be accustomed to s.t., be comfortable with s.t. nakayaskaw- via be accustomed to s.o., be comfortable with s.o , be familiar with s.o. ACROSS akamaskihk :pc across the water, overseas ACT itétisi- var act thus, be of such a disposition it6t— vi do thus, act thus [cf. tot—] it6tam6h— vra make s.o. act thus ACTIVE waskawiwin— ni being active, enterprise ACTIVITIES isthcikéwin— x: what is thus done, such activities ADD akohtit&é— va: put (it) in water, add (it) to water (e.g., boric acid) kikin— vr put s.t. on something, add s.t. in (e.g., baking-powder) takwast@— va add (it) in 192 kwayask é-ki-pé-kiskinowapahtihicik ADDRESS kitot— vr speak to s.o., address s.o. ADVISE AGAINST kitahamaw- vra advise s.o. against (it/him) AFLAME kwahkoténiké— var start a fire, set things aflame AGAIN kah-kihtwam ec again and again [reduplicated] kawi tec again kihtwam ec again mina ic also, again AGE ihtahtopiponwéwin— x: having so many years, the number of one’s years, one’s age [sic: iht-; cf. itahtopiponwé-] ispihtisi— vai extend thus, be of such age wic-ispihcisim— vra be of the same age as s.o., have s.o. as one’s age- mate AGREE tapwéht— vr: agree with s.t., believe s.t tapwéhtaw— vra agree with s.o., believe s.o. AH aya iec_ ah, well [hesttatory; cf ayahk, ayi] AHEAD taciwih— vra get ahead of s.o. ALCOHOL minihkwé— var drink (it), have a drink; drink, abuse alcohol minihkwéski— vai habitually abuse alcohol, be an alcoholic minihkwéwin— »: drinking, alcohol abuse ALIVE pimatisi— var live, be alive ALL kahkiyaw tec: every, all misakamé ipc all the way misiwé ic all over nanatohkéskan :rc all kinds of things tapitawi irc all the time ALMOST kékfc ipc almost ALONE péyak rc: one; alone, single péyako— vw be alone, be the only one Their Example Showed Me the Way 193 194 ALONG pimi iv along, in a linear fashion pimohtaté- vai carry (it) along, travel with (it) pimohté- vai go along, walk along wicéht— vi go along with s.t., cooperate with s.t. wisam-— via ask s.o. along, take s.o. along ALREADY Asay :pc already ALSO mina jec also, again ALTHOUGH Ata irc although ALWAYS kakiké tec always, forever AMUSE pahpakwaciho— va: amuse oneself AND ékwa iec then; and ANGER, ANGRY itaspiném- vr call s.o. thus in anger, angrily call s.o. such a name, thus scold s.o. in anger kisiwah— vra anger s.o., make s.o. angry kisiwiyo— va: complain about work, be angry about one’s work kisikitot— vra speak to s.o. in anger [sic: -1-] kisim-— via anger s.o. by speech kisistaw— via be angry with s.o., stay angry with s.o. paciyawéh— via wrong s.o. by one’s utterance, provoke s.o.'s anger ANIMAL pisiskiw— na animal; domestic animal ANOTHER kotak er other, another [e.g., kotakak, kotaka] ANY kikway pr something, thing; [in negative clause.} anything, any; [indefinite] misawfc ipc in any case pikw ita irc in any place, everywhere ANYONE awiyak pr someone, somebody; {in negative clause:] anyone, anybody; lindefinite; e.g., awiyak, awiya] pikw 4wiyak irc anyone, everyone ANYTHING kikway pr something, thing; [in negative clause:| anything, any; [indefinite] nAnitaw :ec- simply, something, anything; something bad, anything bad kwayask é-hi-pé-kiskinowapahtihicik APPARENTLY tapiskéc ic as if, seemingly, apparently APPLIANCE apacihcikan— n: tool, appliance, machine apacihcikanis— ni small tool, small appliance [diminutive] APRIL ayiki-pisimw— na the month of April APRON aspastaékan-— »: apron AROUND kwéski-— var turn around tétipéwéyamo— wa: flee around ina circle wasakém iec around, in a circuit wask4n— vir make s.t. go around, turn s.t. (e.g., treadle), crank s.t. ARRIVE takohté— var arrive walking takwAp6yo— var arrive by rail, arrive by train ASH pihkw— » ash [e.g., pihko] ASHAMED népéwisi— vai be ashamed, be shy sasihciwih— via make s.o. ashamed, embarrass s.o. ASK atot— vm ask s.o. to do something kakwécim— via ask s.0. a question kanawéyihtam6h— vr ask s.o. to look after (it/him), leave (it/him) to be looked after by s.o. nitotamaw-— via ask s.o. for (it/him) wis4m— via ask s.o. along, take s.o. along ASLEEP nipa— var sleep, be asleep ATTACH kikamohta— var attach (it), put (it) on something kikamon— wi be attached, be on something kikam6éh- vra attach s.o., put s.o. (e.g., yarn) on something sakapat— vr: attach s.t. by sewing, sew s.t. on ATTACHED sAkih— v7 love s.o., be attached to s.o. sakihtaé— var love (it), be attached to (it) ATTEMPT kakwé irv try, attempt to AUGUST ohpahowi-pisimw— na the month of August Their Example Showed Me the Way 195 AUTOMOBILE otépanaskw— na wagon, automobile AUTUMN takwaékin— vi be fall, be autumn AVOIDING man ec avoiding to do something, careful not to AWAY aspin tec off, away; the last I knew BACHELOR mésfpéwi— var be a bachelor, be unmarried, be single BACK kwéh-kwékwask tec back and forth {reduplicated] péci-naway irc from back then; down from the distant past BAD mac-4yiwi— va be bad, be evil maci pv bad, evil mayatan— vi be ugly, be bad mayi pv bad, evil mayipayi— vai fare badly; suffer a death, be bereaved nanitaw ic simply; something, anything; something bad, anything bad BAG mitétahtomitanaw-maskimot irc a hundred bags, one hundred bags BAND okim&w- na chief, leader, boss; Band Council [e.g., okimanahk ‘Band Council, band authorities’} wiyasiwéhkaniwi— vai be a band councillor BANNOCK pahkwésikan— na bannock, bread, flour BARE mohcihk tec on the bare ground BAREFOOT sasakihti- var be barefoot BARELY tépiyahk ic merely; barely; so long as BARREL mahkahkw— n: barrel, tub BATHE pakfsimonah— va immerse s.o., bathe s.o. pakésimonahawaso— var immerse one’s children, bathe one’s children BEADS, BEADING misiwéminakin— vr put beads all over s.t.; cover s.t. with beads mikis— na bead mikisasékay— n beaded coat, beaded jacket kwayask 6-ki-pé-kiskinowapahtihicik mikisayiwinis— ni beaded clothing mikisihkahciké- va: bead things, do beadwork mikisihkahcikéwin— x: beading, beadwork mikisihkaht- vr bead s.t., put beads on s.t. mikisiwi— vi be beaded nihtawiminakiniké— vai be good at sewing on beads BEAUTIFUL miyosi— vw be good, be beautiful miyosthta— va: make (it) good, make (it) beautiful BEAVER amiskw— na beaver BECAUSE ayisk irc for, because [cf. ayis] osdm irc too much; because wiya ipc for, because [clause-initial causal conjunction] BED nipéwin— x bed BEDROOM nipéwikamikw— 1 bedroom BEEF mostoso-wiyas— i beef BEFORE kayahté ic before, previously maywésk sec before [cf. maywés] BEGIN maci iv begin macihta— wi begin doing (it) mAcipayin— vi begin to run (e.g., tape-recorder) [*] BEHIND naway ic behind; in the past BELIEVE pakahkam irc _I believe tapwéht— vri agree with s.t., believe s.t. tapwéhtaw- via agree with s.o., believe s.o tapwéwakéyiht— viv hold s.t. to be true, believe in s.t. BELLY ~askatay— noi abdominal wall, belly (of animal) [e.g., waskatay] BELOW nihe-ayihk te: down, below BENEATH sékopayin— vi run beneath, go underneath, get caught underneath sipa iv beneath, underneath Their Example Showed Me the Way 197 198 BEREAVED mayipayi-_ vai fare badly; suffer a death, be bereaved BERRY mawiso— vai pick berries misaskwat6min— ni saskatoon berry minis— x berry nikikomin— »: a certain berry [literally otter-berry] BETWEEN tastawayas ipc in between, in the middle BIBLE omaw-— na “bible”, manyplies, omasum (i e., third stomach of ruminant) BIG misa— wi be big misi :pv big, greatly misikiti- vai_ be big (in height or girth) misisthta— var make (it) big BINGO pinkow— ni bingo BISHOP kihc-4yamihéwiyiniw— na bishop BLACK kaskjtési— var be black kaskitéwatisw— via dye s.o. (e g., stocking) black kaskitéwapahté— vi give off black smoke BLANKET akohp— ni blanket akohpis— n: small blanket [diminutive] andské— var spread a blanket waposwayanakohp— wn: rabbitskin blanket BLESS sawéyim- via be generous towards s.0., bless s.0. sawéyimikowisi— va: be blessed by the powers BLISTERS pikokonéwépayi-_ vai have cracks in one’s mouth, have one's mouth break out in blisters (e.g., from thrush) BLIZZARD piwaniy6étin— vi be a blizzard BLOOD mihkw-— w: blood [e.g., mihko] BLOW THROUGH sApoyowé— vi have the wind blowing through BLUEBERRIES iyinimin— 7 blueberries kwayask é-ki-pé-kiskinowépahtihicik BLURRED wanéyiht— v1: have one’s mind blurred, be confused wani tev indistinctly, blurred BOARD pési- var board a conveyance pésih— via make s.o. board a conveyance, give s.o. a ride BOARDS napakihtakw— wn: flat lumber, board wapiskihtaka— vir be white boards, be white floor BOAST mamihcim— v7 boast about s.o. mamihcimo— var be boastful BOIL kaskAciwahté— vi be boiled until tender kaskAciwas— v7 boil s.t. until tender os— vir boils.t pakahta— var boil (1t) in water BONE -skan— no: bone [e.g., miskana] BONE-MARROW oskani-pimiy— x: bone-marrow win- ni bone-marrow [e.g , wini] BOOK masinahikan— x: book; written document, will BORN nihtawiki- var be born nékosi—_ va: be visible; be born BORROW nitahtam— vm borrow (it/him) from s.o. BOSS okimaw_ na chief, leader, boss; Band Council [e.g., okimanahk ‘Band Council, band authorities’] BOTHER . isthk— vz: bother with s.t. thus isthkaw- vm bother s.o. thus BOTTLE météyapiskw— ni bottle BOWL mistiyakan— 1: big dish, platter, large bowl wiyakanis— x small dish, small bow! [diminutive] BOX mistikowat— nr wooden box, trunk Their Example Showed Me the Way 199 BOY napésis— na boy, little boy BRAID apihkat— via braid s.o.; knit s.o. (e.g., stocking) apihkat— vr braid s.t.; knit s.t. itapihkét— vr: braid s.t. thus; knit s.t. thus itapihké— va: braid thus; knit thus [*, 2sic- record] kisapihkat— vr braid s.t. to completion; knit s.t. to completion BRANCH nipisis— » willow branch, willow switch; little willow [diminutive] BREACH pastaho— va: breach the natural order, transgress; [Christian’] sin, be a sinner BREAD pahkwésikan— na bannock, bread; flour BREAK méskipayi- var break out in a rash, in sores (e.g., with thrush) paskin— via break s.o. off (e.g., thread) pastatah— vir break s.t. (e.g., bones) by tool pikokonéwépayi- wi have cracks in one’s mouth, have one's mouth break out in blisters (e.g., from thrush) pikopayi- va: break down, be broken; go broke, go bankrupt pikopayin— vi break down, be broken pikopit— vii break s.t. (e.g., soil), plough s.t. (e g., field) pikopitamaw— via break (it) for s.o., plough (it) for s.o. BREECHES téhtapiwitas— na riding breeches BRIDLE tapitonéhpicikan— ni bridle BRING pésiw— via bring s.o. hither pété— var bring (it) hither pthtokwatamaké— vai bring (it/him) inside for people pithtokwata— var bring (it) inside BROTH micim&poy— wn: broth, soup BROTHER —mosém— Noa grandfather, grandfather's brother (e.g., kimos6m] ~6hceAwis— oa father’s brother; step-father [e.g., Shcawisa] —6htAawiy— oa father, father’s brother; [Christian:] Heavenly Father [e.g., kohtawinaw] -sis— noa mother’s brother, father's sister's husband; father-in-law, father-in-law’s brother [e.g., nisisak] 200 kwayask é-ki-pé-kiskinowdpahtihicik -stés— npa older brother {e.g., nistés] ostésimaw-— na oldest brother BROTHER-IN-LAW -iscAs— nna male cross-cousin; brother-in-law (man speaking) (diminutive; e.g., wiscdsa] -fist4w— vpa male cross-cousin; brother-in-law (man speaking) [e.g , wistawa] BRUSH sinikohtakahikan— ni scrub-brush, floor brush, brush for wood sinikohtakinikan— x: scrubber, brush; wash-board BUG manicés— sa insect, bug BUNDLED UP wéwékapi-— var sit wrapped up, sit bundled up BURY ayawahkahw— via bury s.o. in the ground nahin— via bury s.o., hold a funeral for s.o. BUSH nipisiy— x: willow, willow bush sakaw-— x: bush, woodland BUSY otamiyo-— va: busy oneself, keep busy, be preoccupied BUT maka ic but BUY atam— v7 buy (it/him) from s.0. atéwé~ var buy (it) atawéstamaso— vai buy (it/him) for oneself kispinat— vr earn enough to buy s.o. (e.g., horse) kispinat- vir earn enough to buy s.t. CALL itaspiném- v7 call s.o. thus in anger, angrily call s.o. such a name, thus scold s.o. in anger tépw4t— vra call out to s.o., yell at s.o. CAMP papamipici— va: move about, camp here and there sipwépici- var leave with one’s camp CAN kaskapiskah— vr can s.t., preserve S.t. CANVAS papakiwayanékinw— nr thin cloth, cotton; canvas CAREFUL mana irc avoiding to do something, careful not to Their Example Showed Me the Way 201 CARROT oskftaskw— Ni carrot CARRY nayaht— vri carry s.t. on one’s back nayahto— va carry one another on one’s back; ride up on one another (e.g., beads) pimohtat4— var carry (it) along, travel with (it) tahkon— vra carry s.0. tahkon— vri carry s.t. CASTRATED ayéhkwésis— na young castrated bull; steer [diminutive] ayéhkwéw- na castrated bull; ox CATCH aswah- vri catch s.t. as it drips kaheitin— vii catch s.t. taséh— via trap s.o. under something, catch s.o. in a trap tapisikopayi— va: get caught in something CATTLE mostosw— Na cattle, cow CEASE poni ipv cease, stop poni-pimatisi- vai cease to be alive, be dead pénihta— vai cease of (it) péyo— wi cease, quit [*] CELLAR watihkan— ni hole, cellar yahkatihkat— vr dig out more of a hole or cellar, push out the size of an existing hole or cellar CERTAINLY — kéhcina ic surely, for certain CHAIR apiwinis— ni seat, chair CHASE nawaswat— via pursue s.o., chase after s.0o. nawaswat— vr pursue s.t., chase after s.t. CHICKEN pahpahahkwan- na domestic chicken CHIEF okimahkan— na chief, elected chief okimahkAéniwi— va: be chief, serve as elected chief okim&hkaéniwin— ni chieftaincy okimfw-— na chief, leader, boss; Band Council {e.g., okimanahk ‘Band Council, band authorities’] 202 kwayask é-ki-pé-kishinowapahtihicik CHILD -awasimis— nova child [e.g., kitawasimisinawak] awasis— na child awasisiwi— var be a child awasisiwiwin- n: being a child, childhood mihcét6sé— var have many children, have numerous offspring ocawAasimisi—_ va have a child, have (her/him) as child [diminutive] oskawésis— na young child, infant CHOKECHERRIES takwahiminén— n chokecherries CHOOSE nawas6n- via choose s.0. nawas6n— v7) choose s.t. nawas6namaw- via choose (it/him) for s.o.; make a choice for s.0. CHOP cikahoso— var chop oneself kawikah— vr: chop s.t. down, cut s.t. down kiskatah— vr chop s.t. through natwah— vr chop s.t. off something nikohtat— vri chop s.t. for firewood nikohté— va: collect firewood, chop firewood sikos— vii chop s.t. small CHRISTIAN otayamihéw— na Christian, adherent of Christianity CHURCH ayamihéhtah— via make s.o. go to church, take s.o. to mass ayamihéwikamikw— x: church, church building CIRCLE tétipéwéyamo— va flee around in a circle CLAY asiskiy— x: earth, soil, dirt; clay waApatonisk— na white clay [?sic Na] CLEAN kanfci ipv clean kanacih- vm clean s.o. kanfciho— wr clean oneself kanacibt@a— wa clean (it), clean (it) out (e.g., intestine) kanAcinakosi— vai look clean, give a clean appearance kanatan— vi be clean kandtapi— va: live in a clean house [*] kandtA@p&waté&— var wash (it) clean with water Their Example Showed Me the Way 203 204 CLEVER iyinisi- va be clever CLOSE kipwahpit— vir pull s.t. close, tie s.t. close CLOSE BY ctki irc close by CLOTH papakiwayanékinw- x: thin cloth, cotton; canvas sakékamon-— vi stick out as cloth, project as cloth CLOTHES ayiwinis— x clothes ayiwinisis— ni clothes [diminutive] mikisayiwinis— n: beaded clothing postayiwinisah— via clothe s.o., make clothes for s.o. postayiwinisahiso— va clothe oneself, make clothes for oneself postayiwinisé— va: put clothes on, get dressed wipayiwinis— ni dirty clothes wipAtayiwinis— x: dirty clothes yayikaskocin— vai tear one’s clothes on wood (e g., in bush) yiwéyaskocin— var tear one’s clothes ragged on wood (e.g., in bush) COAL OIL askiwi-pimiy— i coal oil, petroleum COALS sékwApiskin— vr put s.t. under the coals, into the oven COAT miskotakay— ni coat, dress mikisasfkay— n: beaded coat, beaded jacket pahkékinwésakay-— ni leather coat, leather jacket COINCIDENCE késwan irc by coincidence COLD kawaci-— var be cold, experience cold kawatim— via get s.o. cold, expose s.o. to cold kawatimiso— vai get oneself cold kisin— vi be very cold weather tahka— wi be cold tahkikamA4poy— »: cold water COLLECT nikohté— va: collect firewood, chop firewood nitawawé— vai go looking for eggs, go to collect eggs COME ohcipayin— vi come from there, result from that ohci— wr come from there, be from there kwayask é-ki-pé-hiskinowdpahtihicik COMPANION -wicéwakan— pa companion, partner [e.g., kiwicéwakaniwawak] owicéwakani-— var have a companion or partner, have (her/him) as companion or partner COMPASSION kiséwatisi-_ var be kind, be of compassionate disposition kiséwatisiwin— x7 kindness, compassion COMPASSIONATE kisé-manitow— xa God the kind, the compassionate God; {Christian:| Merciful God COMPETENT kaskiho-— var be able, be competent kaskihtawin— n: ability to do (it), competence nihta iv good at, competent, practised COMPLAIN kisiwiyo— var complain about work, be angry about one’s work COMPLETE kita— si eat (it) up, eat (it) completely kisapihkat— vi: braid s.t. to completion, knit s.t. to completion kisi 1pv completely, to completion kisih- via complete s.o. (e.g., stocking), finish preparing s.o. [sic. -ih-] kisis— 711 cook s.t. to completion kisiso— var be cooked to completion kisit€— vir be cooked to completion kisihta— var finish (it), complete (it) CONFUSE wanéyiht— vm have one’s mind blurred, be confused wanweéhkaw-— 74 confuse s.o. CONTENT tépéyimo— var be content, be willing CONTROL tipéyiht— vir own s.t., control s.t. tipéyim— v7a_ own s.0., control s.0o. COOK kisis— vii cook s.t. to completion kisiso— var be cooked to completion kisit@— vir be cooked to completion niht4awitépo— var be good at cooking piminawaso— vai cook, do the cooking piminawasowikamikw— n: cookhouse, kitchen piminawat— vra cook for s.o. Their Example Showed Me the Way 205 206 COOPERATE mamawi-wicihitowin—_ 1 all helping together, general cooperation wicéht— vr go along with s.t., cooperate with s.t. wicihito— va: help one another, cooperate with one another CORNER wihkwéhtakaw— x: corner made by wooden walls CORRECT minom— via straighten s.o. out, correct s.o. verbally COST itakiso— var be counted thus, cost so much; be held in such esteem COTTAGE CHEESE ascascwas— ni curds, cottage cheese COTTON papakiwayanékinw— n: thin cloth, cotton, canvas COUNCILLOR wiyasiwéhkaniwi— var be a band councillor COUNSEL kakéskihkémo— va: counsel people, preach at people kakéskim— via counsel s.o., preach at s.o. kakéskimiso— vai counsel oneself miyo-kakéskihkémowin— » good counselling, good preaching COUNT akihté— vi be counted akim— vr count s.0. itakiso— vai be counted thus, cost so much; be held in such esteem tépakiht- vr count s.t. up COUNTRY askiy— ni earth, land, country, [pl.:] fields under cultivation, pieces of farmland COURT wiyasiwAt— vra decide about s.o.; sit in judgment on s.o., hold court OVEr S.0. COUSIN —ciwam— np male parallel cousin (man speaking); [Christian ] brethren [e.g., kiciwaminawak] —tawémaw- np male parallel cousin; female cross-cousin’s husband (woman speaking) [e.g , nitawémaw] COVER akwanaho-— war cover oneself, be covered (e.g., by a blanket) akwanéhkwéyfmo-— va: cover one’s face in flight, flee with one’s face covered; hide by rapidly covering one’s face akwanépowéhikaéso— va: be covered as vessel capable of containing liquid, have a lid (e.g., pot) kwayask é-ki-pé-kiskinowapahtihicik ayahiké- var cover things with earth, hill things (e.g., potatoes) Aké iv covered, shielded &k6-wiyipa— vi be covered in dirt misiwéminakin— vri put beads all over s.t.; cover s.t. with beads COW mostosw— na cattle, cow mostosw-dya ec of a cow, in matters bovine mostosway4n— na cow-hide CRACKS pikokonéwépayi-— var have cracks in one’s mouth, have one’s mouth break out in blisters (e.g., from thrush) CRANBERRY wisakimin-— ni cranberry CRANK waskan— vir make s.t. go around, turn s.t. (e.g., treadle), crank s.t. CRAZY méhcowi- vai be crazy, be silly CREAM manahikan— ni: cream CREE néhiyaw— va Cree Indian, Indian néhiyaw-masiniwin— x: Cree design, Cree motif, Indian design, Indian motif [sic. -w-] néhiyawé- var speak Cree néhiyawéwin— i speaking Cree, the Cree language néhiyawi tev Cree, Indian néhiyawi-wihowin- i Cree name, Indian name néhiyawiyihkaso— va: have a Cree name, have an Indian name néhiyawi— var be a Cree Indian, be an Indian CRISP kaspis— vr: heat s.t. until crisp CROSS-COUSIN —cahkos- npa female cross-cousin; sister-in-law (woman speaking) {e.g., nicahkos] -iscds— np male cross-cousin; brother-in-law (man speaking) [diminutive; e.g., wiscdsa] -ist4w— pa male cross-cousin; brother-in-law (man speaking) fe.g., wistawa] CROWDED tatayawa— vi be crowded CRUSH takwah-— v7 crush s.t. Their Example Showed Me the Way 207 CRY mato— var cry, wail méskomo-— sai talk oneself into crying, cry while talking CULTIVATE sikwahcisiké— vai cultivate, harrow CURDS ascascwas— ni curds, cottage cheese CUT apiscis— vii cut s.t. into small pieces apiscisasi— var cut (it) into very small pieces (diminutive; cf. apiscis—] cthefkos— vi cut meat off s.t. (e.g., bone) manis— vii cut s.t. manisw— via cut S.o. payipis— vri cut s.t. out, cut a hole in s.t. panis— vr cut s.t. (e.g., meat) into sheets panisAwé- va: cut meat into sheets panisw— vra cut s.o. (e.g., animal) into sheets pikinis— vr cut s.t. into small pieces tasawisAwét— vii cut into the middle of s.t., slice s.t. open (e.g., veal belly cordon-bleu) wiyis— vi cut s.t. out, cut s.t. to a pattern wiyisamaw-— v7a cut a pattern for s.o. wiyisamaso— var cut a pattern for oneself, cut one’s own pattern DANCE nimihito— var dance with one another, dance nimihitowin— x: dance DARK wani-tipiska— vi be dark night DAUGHTER -canis— noa daughter {diminutive; e.g , nicanis] —tanis— noa daughter [e.g., nitanisak] otaénisi- var have a daughter, have (her) as daughter DAY kisika— vi be day, be daylight kisikaw— na day, daylight tahto-kisikaw iec every day, daily DEAD mayipayi— var fare badly; suffer a death, be bereaved nésowisi— vai be weak, be near death nipimakan— vi be dead nipépi- var sit up with someone dead or dying; hold a wake péni-pimAtisi- va: cease to be alive, be dead 208 kwayask é-ki-pé-kiskinowapahtihicik DEBT tipahamaw- via pay s.o. for (it/him), repay a debt to s.o.; pay s.o. a pension DECIDE wiyasiwat— vra decide about s.o., sit in judgment on s.o., hold court OVEF $.0. wiyasiwat— vr decide s.t. DEED mayinikéwin— »; wrong-doing, evil deed miyo-té6tamowin— N good deed, good works DEER apisimésos— a deer apisimésoswayan— na deer-hide DEPART sipwéhté— var leave, depart DESIGN néhiyaw-masiniwin— si Cree design, Cree motif, Indian design, Indian motif [sic: -w-] DESIRE akawat-— vr wish for s.t., desire s.t. nohté iv want to, desire to DESTROY misiwanacihiso— vai ruin oneself, destroy oneself, commit suicide misiwanacihta— vai ruin (it), destroy (it) misiwanatan— vi be ruined, be destroyed DIAPER asiyan— na loin-cloth, diaper DIE nakat— via leave s.o. behind; die and leave s.o. behind nakataské— var leave the earth behind, depart the world, die nipahdhkatoso— vai starve to death, die from starvation DIFFERENT pitos ipc strange, different DIFFICULT ayiman- vi be difficult ayimanohk irc ina difficult place ayiméyiht— vr consider s.t. difficult ayimisi- va have a difficult time; be of difficult disposition ayimi— var have a difficult time, have a difficult task nayéhtawan- vir be difficult, be troublesome [*] nayéhtéwéyim— via find s.o. difficult, find s.o. troublesome nayéhtawipayi-—_ va: run into difficulties, experience trouble Their Example Showed Me the Way 209 DIG yahkatihkaét— vr dig out more of a hole or cellar, push out the size of an existing hole or cellar DIP OUT kwapah— vr dip s.t. out DIRT asiskiy— i earth, soil, dirt, clay asiskiwihkwé-— var have soil on one's face, have dirt on one’s face Ak6é-wiyipa— vi be covered in dirt wiyipa— wi be soiled, be dirty wipayiwinis— i dirty clothes wip&tayiwinis— ni dirty clothes DISAPPEAR namaté— va: be nonexistent, have disappeared DISAPPOINT péméh—- via make s.o. discouraged, disappomt s.o. DISAPPROVE pakwat- v7 hate s.o., disapprove of s.o. pakwat-— vr: hate s.t., disapprove of s.t. DISCOURAGED pémé— wr be discouraged; give up péméh- via make s.o. discouraged, disappoint s.o. DISCUSS mamiském— via talk about s.o., discuss s.o. mamiskét— vi talk about s.t., discuss s.t. mamiskétamaw-— via discuss (it/him) for s.o. DISH, DISHES kfsiyakané— var wash dishes, do the dishes mistiyakan— Nn: big dish, platter, large bow! wiyaékan— jn dish, vessel wiyakanis— n: small dish, small bow! [diminutive] DIVORCE paskéwihito— va: leave one another; separate, divorce DO itahkamikisi— va: do things thus it6t— vr do thus, act thus [cf tét—] miyo-t6t— vir do s.t. good técikaté— vi be done tét— vr dost. [cf. itét—] tétamaw-— via da (it) for s.o. tétamfso— vai do (it) for oneself tétam6h— via make s.o. do (it) 210 kwayask é-ki-pé-kiskinowapahtihicik tétaw- via do (it) to s.0., treat s.o. so tétaso— vai do (it) to oneself DOWN kawikah— v1: chop s.t. down, cut s.t. down kawisimo— va: lie down, go to bed nahapi-— vai sit down in one’s place, be properly seated nthe-ayihk ic down, below nihcipit— via pull s.o. down, drag s.o. down nihtin— vr take s.t. down, unload s.t. DRAG nacitapé— var go and drag (it) back, fetch (it) by cart (sic; of. natitapé—] natitapé— var go and drag (it) back, fetch (it) by cart [also nacitapé-] nihcipit— wa pull s.o. down, drag s.o. down DRAW masinah— v1 mark s.t., draw s.t.; write s.t. masinahamaso— vai draw (it) for oneself; write (it) for oneself, write oneself DRESS miskotakay— x: coat, dress postayiwinisé— va: put clothes on, get dressed DRINK minihkwé— var drink (it), have a drink, drink, abuse alcohol minihkwéwin- n: drinking, alcohol abuse DRIP aswah— vii catch s.t. as it drips pahkikawin- vr let s.t. drip DRY pahkopayi-— vai get dry, dry out pas— vii dry s.t. pasté— vir be dry pasw- via dry s.o. DUCK nécisipé— var be engaged in duck-hunting sisip- na duck sistpipiway— x: duck feathers, duck-down DURING mékwa iv while, during mékwac iec while, during DYE atis— vr dye s.t. kaskitéwatisw— via dye s.o. (e.g., stocking) black Their Example Showed Me the Way 215 EACH pah-péyak rec one each [reduplicated] pah-pitos irc each differently [reduplicated] EARLY kikisépa irc early in the morning wipac iPc soon, early EARN kaskihtamaso— va: earn (it) for oneself kispinat— via earn enough to buy s.o. (e.g., horse) kispinat— vr earn enough to buy s.t. EARTH asiskiy— ni earth, soil, dirt, clay askiy— x earth, land, country, [pl..] fields under cultivation, pieces of farmland ayahiké— var cover things with earth, hill things (e.g., potatoes) waskitaskamik irc on the face of the earth EAST sakasténohk jpc in the east EASY wéehcasin— vi be easy wéhcih— via have an easy time with s.o. (¢.g., hide) wéhtisi— va: have it easy EAT asam-— v7a feed s.0., give s.o. to eat kité— vai eat (it) up, eat (it) completely mici-— var eat (it) miciso— var eat, have a meal mow- vra eat s.o. (e.g., bread) EDUCATION kiskinohamatowin— ni teaching, education miyo-kisih— v7 finish s.o. well; educate s.o. well EGGS nitawawé— vai go looking for eggs, go to collect eggs ow4wi- vai lay eggs EIGHTY ayinanéwimitanaw irc eighty ELDER kéhté-ay— wa old person, elder [e.g., kéhté-ayak] kéhté-ayiwi— wi be an old person, be an elder kiséyiniw— na old man, elder ELECTRIC LIGHT wasaskocépayis— n: lamp, electric light [diminutive] 212 kwayask é-ki-pé-kiskinowé@pahtihicik ELEVEN péyakos4p tec eleven ELSEWHERE ohpimé irc off to the side, elsewhere EMBARRASS sasthciwih— 14 make s.o. ashamed, embarrass s.0. EMPLOY atoskah— via make s.o. work, employ s.o., hire s.o. atoskahakan— na employee, hired man atoskaw-— via work for s.o., be employed by s.o. atoskémo-— vai get people to do things, employ people, hire people ENCOUNTER nakiskaw— vra encounter s.o., meet s.0. tawin— vi encounter s.t., bump into st. END iskwéyAc tec at last, at the end kisipipayin— vii come to an end, run out ENDURE sipihkéyiht— vr: endure s.t. by strength of mind; persevere ENGLISH akaydsimo- a speak English ENJOY miyawat— v1 enjoy s.t ; have fun, be joyful miyawatamowin— ni enjoyment; fun, joyfulness ENTER pihtokwé- var enter, go inside ENTERPRISE waskawistamAéso— var work for oneself, be enterprising waskawiwin— : being active, enterprise ENTRAILS -takisiy— sor intestines, guts, entrails [e.g., mitakisiya] ERECT cimaté— vi stand erect nipawi-— vai stand, stand up, stand erect, stand fast ERMINESKIN k-ésihkosiwayaniw inm [man’s name:] Ermineskin [literally Has-an-Ermineskin] ERROR paci iv wrongly, in error ESCAPE pihkoho— vai free oneself, escape; [Christian:] be saved ESPECIALLY As6né tec especially, in particular Their Example Showed Me the Way 213 214 w&wéac irc especially, even wawis ci irc especially wawis ipc especially [*] ESTEEM itakiso— va: be counted thus, cost so much; be held in such esteem kihkatéyihtékwan- vi be held in high esteem, be prominent kihkatéyim— via hold s.o. in high esteem piwéyimo-— var think little of oneself, have low self-esteem; {Christian-] be humble EVEN ahp6 pc even, or wawac irc especially, even EVENING ot4kosin— wi be evening EVER wihkac tec ever EVERY kahkiyaw irc: every, all tahtw-ayamihéwi-kisikaw sec every Sunday EVERYONE pikw 4wiyak pc anyone, everyone EVERYWHERE tmisiw fté ipc all over, everywhere pikw ita irc in any place, everywhere EVIL mac-ayiwi— va be bad, be evil maci pv bad, evil méayi ipv bad, evil méyi-t6t- vr do s.t. evil miayi-tétaw— via do evil to s.o., harm s.o. mayinikéwin— x: wrong-doing, evil deed EXACTLY katisk jpc just now, exactly; [in negative clause:] not merely mwéhci irc exactly EXAMPLE kiskinowapahtih— vra teach s.o. by example kiskinowépahtihiwé— va: teach people by example kiskinowapam— vr watch s.o.’s example EXCITE yeyih— via get s.o. excited by one’s action, tempt s.o. by one’s action EXHAUST méstiniké— va: use things up, exhaust things, spend it all kwayask é-ki-pé-kiskinowapahtihicik EXIST aya— vn be there, exist ihtako— var exist ihtakon— vir exist ihtatan— vi exist there [?sic; both stem and gloss tentative] EXTEND Aniskésté— v1 extend, be extended ispthca— vi extend thus, be of such size (e.g., country) ispithtisi—-_ vai extend thus, be of such age pimisin— var lie extended piskihcikwat— vri sew an extension on s.t. EXTENT iyikohk tec so much, to such an extent émayikohk sc this much, to this degree, to this extent pikoyikohk tec no matter how much, to any extent tanimayikohk #< to which extent EXTREMELY kakwayaki irv greatly, extremely [*] EYE-SIGHT wapiwin— nr eye-sight FACE -hkwakan- snp: face [e.g., ohkwakan]} asiskiwihkwé— var have soil on one’s face, have dirt on one’s face kasihkw4ké— va: wash one’s face with (it), use (it) to wash one’s face FACT anima iec. it is that; the fact that [predicative] 6ma irc it 1s this; the fact that [predicative] tAsipwaw ic as a matter of fact FAIL pwatawihta— var be thwarted at (it), fail of (it) FALL pahkisin— var fall takwakin— vi be fall, be autumn FAMILIAR nakacihta— vai be familiar with doing (it), be practised at (it) nakay4skaw-— via be accustomed to s.o., be comfortable with s.o., be familiar with s.o. FAR isko irc so far isko iy so far wahyaw ic far wahyawés ipc quite far [ef. wahyawis] wahyawis irc quite far [cf. wahyawés| Their Example Showed Me the Way 215 216 FARE mAayamahciho-— wa fare ill, be sick mAyipayi—_ var fare badly; suffer a death, be bereaved miyomahciho— var fare well, feel well, be in good health or spirit FARM askiy— ni earth, land, country; [pl.-] fields under cultivation, pieces of farmland okistikéwiyintwi- var be a farmer, be engaged in agriculture okistikéwiyiniwiwin— x farming, farm-work FAST tahkopit- v1 tie s.t. fast FAT paswéskéyo— va: get sick from eating excessively fatty food paswéya— vi be excessively fatty pimiy— » fat, oil; crude petroleum wiyino— vir be fat wiyinw- x: fat, animal fat FATHER mamaw-é6htawimaw— na All-Father, Father-of-All —ohtawiy— Noa father, father’s brother; [Christian:] Heavenly Father le.g., kohtawinaw] FATHER-IN-LAW —-manacimakan- va father-in-law (woman speaking) [e.g., nimanacimakan] -sis— npa mother's brother, father’s sister's husband, father-in-law, father-in-law's brother [e.g., nisisak] FEAR kost— via fear s.o. kost— vi: fear s.t. FEATHERS sisipipfway— «7 duck feathers, duck-down FEED asam— via feed s.o., give s.o. to eat asamiso— vai feed oneself kispdh— va feed s.o. until full, get s.o. (horse) fully fed FEEL itamahciho— wa feel thus, be in such health [e.g., nanitaw itamahciho— ‘feel unwell] miyomahciho— sa: fare well, feel well, be in good health or spirit mésiht@— var sense (it), feel (at) FELLOW ~icayisiyiniw— Noa fellow person, fellow human [sic: -a-; e.g., kicayisiyininaw] kwayask é-ki-pé-kiskinowapahtihicik -tci-kiskinohamawakan— nos fellow student, school-mate [e.g., nici-kiskinohamawakanak] wici-kiskinohamakosim— via be in school with s.o., have s.o. as a fellow-student FETCH nacimihté— var fetch firewood, go for firewood nacitépé- var go and drag (it) back, fetch (it) by cart [sic, cf. natitapé—] nat— via fetch s.o. nat-— v7 fetch s.t. natamaw- 1714 fetch (it/him) for s.0. natamaso— var fetch (it/him) for oneself natitapé— var go and drag (it) back, fetch (it) by cart [also nacitapé—] FIELD askiy— ni earth, land, country; [pl -] fields under cultivation, pieces of farmland kistikan— x7 field, arable land FIGHT notin— via fight s.o , fight with s.0. nétin— vii fight s.t., fight with s.t. nétiniké— a: fight people, put up a fight; take part in war (e.g , World War ID nétinitowin— Ni fighting EINAI LY piyisk irc finally, at last FIND misk— vr: find s.t. miskamaw- via find (it/him) for s.o. miskaw— vra find s.o. FINISH kisihta— vw finish (it), complete (it) miyo-kisih—_ 14 finish s.o. well; educate s.o. well FIRE kisowihkaso— \4; warm oneself by fire, keep oneself warm by fire kwahkoténiké— ww start a fire, set things aflame pon— vi build a fire; make a fire with s.t. FIREWOOD Awacimihté— var haul firewood miht— i firewood, piece of firewood [e.g., mihti, mihta] nacimihté— va fetch firewood, go for firewood nikohtat— vr chop s.t. for firewood nikohté— var collect firewood, chop firewood nikohtéstamaso— wa make firewood for oneself, make one’s own firewood nikohtéwin— x1 making firewood Their Example Showed Me the Way 217 omihtimi— vai have one’s firewood, have (it) as one’s firewood pthtikwé-4wacimihtéwin— ~: hauling firewood inside [*; sic: -i-; of. pthtokwé-] FIRST nistam :ec first, at first, for the first time pita iec first, for a while FISH kinoséw— na fish nécikinoséwé— va be engaged in fishing FIVE niyanan pc five niyanani— vai be five in number FLAT napakaskisin— flat moccasin napaké— wi be flat napakihtakw— wn: flat lumber, board napakikamikos— ni flat-roofed log-house [dimmutive] FLEE akwanahkwéyémo— wa cover one's face in flight, flee with one’s face covered; hide by rapidly covering one's face natamototaw— vr flec to s.o., seek refuge with s.o pihtokwéyamo— vai flee inside tétipéwéyamo— vw flee around in a circle FLEECE mAyatihkopiway-— s: sheep's fleece; wool FLOOR kisépékihtakiniké— va: wash a wooden floor, wash floor-boards sinikohtakahikan— x: scrub-brush, floor brush, brush for wood wApiskihtaka— vi be white boards, be white floor FLOUR maskimotékinw— ni sacking, cloth from flour-sacks pahkwésikan— x4 bannock, bread; flour pahkwésikaniwat— x: flour-bag FLOWER wapikwaniy— : flower FOLLOW pimitisah— vr follow s.t. pimitisahiké— va: follow people, tag along, be a follower FOOD miciwin— ni food FOOT -sit— nor foot [e.g., misita] 218 ~— kwayask é-ki-pé-kiskinowapahtihicik FOR ayisk ic: for, because (cf. ayis] wiya ipc for, because |clause-initial causal conjunction] FORCE wihké— va: strain oneself, use all one’s force FOREVER kakiké tec always, forever FORGET wanikiskisi- var forget (it), be forgetful FORGIVE kasinamaw-— via wipe (it) off for s.o.; {Christian:] forgive s.o. kasinaméso— va: wipe (it) off for oneself; [Christian.] have one’s sins forgiven, obtain forgivenness kAsinamato— vai wipe (it) off for one another; (Christian:] forgive one another pénéyihtamaw- va forgive s.o. p6néyihtamato— va: forgive one another FREE kécikopit— vii pull s.t. free, pull s.t. out manipit— v1 pull s.t. free, pull s.t. out pihkoho— vai free oneself, escape; [Christian:] be saved FREEZE ahkwaci- wr freeze, be frozen ahkwatihcikan— i refrigerator; freezer ahkwatiht4— va: let (it) freeze, freeze (it) ahkwatin— wi be frozen FRESH oski ipn young, fresh, new FRIEND otétémi- vai have a kinsman or friend, have (her/him) as kinsman or friend FROM ohtaciho— wi make one’s living from there ohtin— vr: take s.t. from there, obtain s.t. from there ohtiniké— vai take things from there, obtain things from there ohtohté— vai come walking from there 6h tev from there; [in negative clause:] past FRONT nikén ic in front, in the lead FULL akwataskiné— vai be quite full (e.g., pail), be more than half full sAkaskinaht&— var make (it) full, fill (it) Their Example Showed Me the Way 219 220 FUN miyawat— vii enjoy s.t.; have fun, be joyful miyawatamowin— Nn: enjoyment; fun, joyfulness FUNCTION pimipayin— va work, function; go on FUNERAL nahin— via bury s.o., hold a funeral for s.o. FURTHER awasité tec further over there FUTURE niyak ipc_ in the future GAMBLE métawé— va: play; gamble GARDEN kiscikanis— n garden [diminutive] kiscikési- va: plant seeds; have a small garden [diminutive] piwi-kiscikanis— na garden seeds [diminutive] piwi-kiscikanis— ~: vegetable garden [diminutive] GARTERS sisképison— ~ garters GENEROUS sawéyim— via be generous towards s.o., bless s.0. GIRL iskwésis— na girl, little girl GIVE méki-— var give (it/him) away, release (it/him); give (her) in marriage miy— vr give (it/him) to s.o. miyikowisi— va: be given (it/him) by the powers miyito— var give (it/him) to one another GIVE UP pémé— var be discouraged; give up GLOVE astis— NA mitten, glove GO itohté— vai go there or thus nitawi ipv go and pimohté— va: go along, walk along wayawistam4so— vai go outside for oneself, go to relieve oneself wicéht— vr go along with s.t., cooperate with s.t. yikatéstaw— via go off to the side from s.o., go away from s.o. GOD kisé-manitow— xa God the kind, the compassionate God; (Christian:] Merciful God kwayask 6-ki-pé-kiskinowapahtihicik kis@-manitowi-pikiskwéwin— n: God's word manitow— na God manitowi-masinahikan— ~: God's book, the Bible GODFATHER -éhtawihkawin- wpa godfather; step-father {e.g., dhtawihk4wina] GOOD miyo ipv good miyo-pikiskwéwin- i good speech; [Christian-] the good news miyo-t6t— \11 do s.t. good miyo-t6tamowin— x: good deed, good works miyo-tétaw— via do s.o. a good turn miyohtwé— vai be good-natured, be of pleasant character miyokihta— va: be good at growing (it) miyonakwan-— vu look good, have a nice appearance, look prosperous miyosi— va: be good, be beautiful miyosihta— var make (it) good, make (it) beautiful miy6— 11 be good at something miywasin— vii be good miywéyiht— 17 consider s.t. good, like s.t. miywéyim— via consider s.o. good, like s.o. nihta pv good at, competent, practised nihtawiminakiniké— .ai_ be good at sewing on beads nihtawisthciké— var be good at making things nihtawitépo— var be good at cooking wihkasin— v1 taste good GOSSIP 4yim6m— via gossip about s.o GOVERNMENT kihe-6kimaw- Na king: government f[e.g., kihc-Okimanahk ‘the government | GRAIN kiscikénis— na grain, seed [dimmutive] kistikan—