Thursday, March 31, 2011

An Amzing Fact......

This is really quite amazing for me to read this article.....

Here's why....

My folks used to tell me to always speak to my children while still in the womb of their mother....my mother is 92, going on 93, May 29, and she still believes unborn babies can tell what their language is and they can also identify their parents, just by the sound of their voices.

I find this article amazing because these old people and their parents understood these concepts about the unborn and advised them to speak to them, and they passed it down to us.....our elders were amazing people, because they already knew something these modern day scientists are just now discovering....

My little girl of seven years now, started speaking this Potawatomi language at a young age because I followed what I was told to do by my parents; I spoke to her while she was in her mom's womb, a lot.

I believe that is why she learned what she knows today....I am speaking

of why she knows how to pronounce even the difficult words, and has our accent and rhythm of our language down so pat....

Amazing, is all I can say.....that these people have stumbled upon yet another fact our elders already knew....



Enjoy this article folks.....and the fact your forefathers were some pretty incredible people.....



THE ARTCLE........


While still in the womb, babies already start to learn language by hearing the rhythm of the language, says Bardutz.

Photograph by: Thinkstock, canada.com

Children start to learn language even before they’re born, neurolinguist Holly Bardutz is teaching students in her language acquisition class at the University of Regina.

While still in the womb, babies already start to learn language by hearing the rhythm of the language, says Bardutz.

To recreate what it’s like in the womb, and what a baby might hear, Bardutz asked her students to spend class time in the university’s pool, with their ears under water, listening to people above ground speaking in various languages, including Urdu (which is spoken in India), Spanish, Chinese, Dutch, English, French and Korean.

“What we’re looking for is the rhythm of the language,” Bardutz explained.

Not only does the rhythm vary depending on the language, but also depending on whether the language is being spoken, sung or read.

“And reading from a textbook is different than reading a Dr. Seuss (book), which has more rhythm,” she pointed out.

An unborn child’s hearing is fully developed by 36 weeks, Bardutz said. A full-term baby is born at 40 weeks.

“So usually the last three or four weeks while they’re in the uterus, they have fully developed hearing,” she said.

“And the uterus is a watery substance, so that’s why we’re coming to the pool,” Bardutz explained.

“When babies are born — even at four hours old — right at birth, they can already identify their own language,” she said. “They can tell if what they’re hearing is English or Chinese. They don’t know the language, but they can recognize their own language.”

The only languages in which newborn babies can’t hear a difference in rhythms are Dutch and English, Bardutz pointed out. “Because it’s exactly the same rhythm.”

At least, that’s what the class textbook says, she said. Much to Bardutz’s delight, her third-year linguistics class willingly participated in testing that theory.

Seven of the 18 students in the class hooked their legs onto the side of the pool and put their ears under water so they could listen to people above the surface speak in different languages.

Ishrat Naqvi, a retired physics professor, spoke in Urdu, which he described as the official language of Pakistan. Urdu was the first language Naqvi learned.

Iris Mi and Callie Li, both business administration students at the U of R, conversed in Chinese for the linguistics students.

Keith Murch, who finished a linguistics degree last year and is currently studying education, participated both in and out of the pool.

“First of all, you have to be comfortable with being back in the womb,” he said.

Once he got comfortable in the pool, tuned out any distracting mechanical noises and concentrated on the rhythm of the voices, “it was a very interesting experience,” Murch said. “That was fascinating stuff!”

Sonja Van Eijk volunteered to shift back and forth between speaking Dutch and English.

“It’s really quite amazing,” she said, referring to the two languages having the same rhythm.

Intrigued by what the students were hearing underwater, Van Eijk said: “I would really like to experience that myself. I think this evening I’m going to go take a dip in my bathtub.

“My husband is a linguist, so he speaks many languages. And we’re going to do the tests ourselves. I’m curious now. I really want to know if that’s true that you can’t hear the difference (between Dutch and English),” she added.

Many of the students in her class are working toward degrees in linguistics or psychology.

“A lot of them want to be speech pathologists,” Bardutz said. “They’re very interested in how kids learn language.”

People trying to revitalize their native languages shouldn’t wait to start until kids are in kindergarten, Bardutz emphasized.

“They’ve missed the critical time. The kids need to hear the language starting at before birth,” she said. “The earlier the better.”

NIn se Neaseno.

Wednesday, March 30, 2011

A Creation Story......

Here is one of several creation stories existing among our people. There were many I heard growing up and the old people used to say, "The truth is hidden within our stories and it is up to the individual to find the truth".
The same seems to be true with some of our European brothers who were told stories of their origins also. The point being, that often great truth was shrouded in mystery and was passed down to future generations, by story tellers, to the children of men at one time.....now it appears we've gotten too modern and civilized to understand the mysteries contained in our own stories.
Ahau, enjoy and share.....
Nin se Neaseno.


A Potawatomi Creation Story….


Im se ngotdek gi yajmowat gi kekyajek egi zhechket o menedo ga zhe tot

ode bmadzewen mine gode bemadzejek egi bgednot ode bemadzet shote

nokmeskignan wa je dneswat.

Once, long ago, during the early times of creation it is said the Spirit of all

Life, the First Worker, came to make life as it now exists upon this Earth.

There was no daylight or light, nor life as we know it today, only darkness

and water everywhere. It was said among the old ones, Nakendemwajek,

(those who knew or wise ones) that there were three other ages before the

one in which we now find ourselves living in. The other ages or

dispensations of time were found to be lacking in love, respect for all life,

and other forms of humility, honor and the like. That is why the Originator

of all Life came to allow them to pass from this life or experience. Water

was allowed to rise up out of the deep wells of the Earth and swallow up

the disobedient children of men that once existed. From these stories we

know that we garner much truth, knowledge, and understanding about the

ages past from these spirits of men who once lived on this Earth. The

Seers/Holy People who have developed relationships with these beings can

access this knowledge as we need it and as we gain insight into this

unknown/untapped source.

The Nakendemwajek (old ones) said this creative source took some of the

celestial dust, the terrestrial dust, and from His own Shkemot (bag) he took

some of his own dust, fused all into the shape of a man with both sexes

within, then blew life into it with his Holy breath of action. It became the

species man and he was lowered to this Earth where he took over the duties

as Caretaker of all living things then existing.

He was called upon to name all living things as the natural things were new

then, without name and purpose. Mamogosnan gave the original

instructions to each living thing including man and woman and their

purpose on this Earth. Gye (Mother Earth) was considered to be the first

woman and the Wgema Negos (Chief Star Nation) was said to be the first

Father. Nibagizes (night sun or Grandmother Moon) and Nigangizes

(Grandfather Sun) were the first elders, thus the first part of creation for

this last dispensation.

The Seven Star Nation Sisters and the Seven Brothers met and conceived

a great nation which came to be known as the Seven Stone Fireplace of the

Neshnabek. Original Man was the Father of all living things as he gave

purpose and names to the rest of creation according to the instructions given

him by the Creative Force (Mamogosnan). Note: Name means; essence of

character, purpose designation. Original Man was the father of Life by


inspiration, not by act. He was to personify the Creative Force as the

original people had no knowledge of that personage or entity then. The

Teachings of wisdom, understanding, knowledge, and prudence were all

to come through Original Man/Woman.

Today, we still can see that Original Spark of Spiritual Energy as we gaze

toward the heavens early in the morning and witness the Morning Star as he

heralds Grandfather rising to greet the Earth and all of Life on this great

altar. The Old People have told us the Morning Star is the plume feather

adorning Grandfather Sun’s head as he rises with each new day to comfort

and warm the Earth with his creative/pro-creative energy. This is why one

can still witness some of the Neshnabek greeting the Sun with their prayer

ties and flags along with their food offerings and requests for a good life.

Some of them still remember this old story of creation and all that it entails.

Some of them still remember who they are, what they are, where they came

from, and where they are going again.

Ahau, Iw enajmoyan.

I ye i enajmoyan odo pi egi kendemwat gi Neshanabek mno wi pi.

Iw shna ekendemyek ode yatsokan wa je widmoyek gi penojek nangodgen.

Neaseno desh ne kas.

Monday, March 28, 2011

Just an old Folk Song......

Folks, here is an old folk song that many singers have sung over the years....
An American folk song often categorized as children's music. It is a derivation of a Negro spiritual known as "When the Chariot Comes".
See if you can guess what the modern day title of this song is.....
It is all in Potawatomi.....
Have fun with this song....
Nin se Neaseno.


Wi-byé-wagi i azhbek’ek wa-je-byat



Wi-byé-wagi i azhbek’ek wa-je-byat,
Wi-byé-wagi i azhbek’ek wa-je-byat,
Wi-byé-wagi i azhbek’ek,
Wi-byé-wagi i azhbek’ek,
Wi-byé-wagi i azhbek’ek wa-je-byat.

Wi-zgabyénan négdoshayen wa-je-byat,
Wi-zgabyénan négdoshayen wa-je-byat,
Wi-zgabyénan négdoshayen,
Wi-zgabyénan négdoshayen,
Wi-zgabyénan négdoshayen wa-je-byat.

Jayék gwi-o-nkwéshkwamen wa-je-byat,
Jayék gwi-o-nkwéshkwamen wa-je-byat,
Jayék gwi-o-nkwéshkwamen,
Jayék gwi-o-nkwéshkwamen,
Jayék gwi-o-nkwéshkwamen wa-je-byat.

Gwi-nsamen o mskwe-nabésé wa-je-byat,
Gwi-nsamen o mskwe-nabésé wa-je-byat,
Gwi-nsamen o mskwe-nabésé,
Gwi-nsamen o mskwe-nabésé,
Gwi-nsamen o mskwe-nabésé wa-je-byat.

Jayék gwi-yemen wézhashkemdék wa-je-byat,
Jayék gwi-yemen wézhashkemdék wa-je-byat,
Jayék gwi-yemen wézhashkemdék,
Jayék gwi-yemen wézhashkemdék,
Jayék gwi-yemen wézhashkemdék wa-je-byat.

Sunday, March 27, 2011

On Respect........

Good day folks....
Some information on an old familiar word among our people.....
The gift of respect and its responsibilities among our people, the Neshnabeg.
It wasn't something we merely spoke of, it was a lifestyle and something we put on, like an article of clothing......

Nin se Neaseno.




Respect

respect [rɪˈspɛkt]
n
1. an attitude of deference, admiration, or esteem; regard
2. the state of being honoured or esteemed
3. a detail, point, or characteristic; particular he differs in some respects from his son
4. reference or relation (esp in the phrases in respect of, with respect to)
5. polite or kind regard; consideration respect for people's feelings
6. (often plural) an expression of esteem or regard (esp in the phrase pay one's respects)

vb (tr)
1. to have an attitude of esteem towards; show or have respect for, to respect one's elders
2. to pay proper attention to; not violate, to respect Swiss neutrality
3. to show consideration for; treat courteously or kindly
4. Archaic to concern or refer to
[from Latin rēspicere to look back, pay attention to, from RE- + specere to look]


Mnadenmowen respect

Mnadendek to respect s.o.

Mdodadenwa speak with respect

Nchiwenmowen I hold in high regard

Nchiwendan hold in high regard (inan.)

Nchiwenma hold in high regard (anim.)

Wdetanmowen to have respect

Mnadendemwenen to have respect for s.o. or s.t.

Kejitwawenindowen to have great respect for s.o. or s.t.


Some questions to be considered.

Will a student of the Neshnabek persuasion ever surpass his/her teacher?

Should they ever cease respecting their teachers?

When will they stop following their teachers?

Will they know or will they be told?

Who will tell them?

Mnadendowen to have mutual respect for each other


The order of roles and their various duties.

Oshkabéwés
Little servitor….
Like a little janitor….
Spitoons, emptying of….
Cleaning of arbor area….

Oshkabéwes
Servitor
Fire assistant


Ceremonialist
Drummer/Singer
Altar assistant

Translator/Interpreter

*Physical
**Spiritual


*In this role, one was expected to serve the people by helping the elders and the spiritual leaders among them. In this way, the songs and the ceremonies were learned and often, a young person could become the apprentice of a recognized spiritual leader.


**In this role, one became a translator/interpreter of all the spiritual stuff he/she saw and was taught. Only your Teacher could advise you when you were ready for this responsibility though. Once you gained the trust of your Teachers, they commissioned you to go out and seek fresh vision for oneself. This is what draws the spiritual person close to the ways of the people, and causes him/her to serve so closely and faithfully.

Saturday, March 26, 2011

An old Prayer......

Thought you might enjoy reading a prayer stated by one of our old Potawatomi gentlemen, recorded by Ruth Landes, and early anthropologist who visited our people in Kansas in the 1930's. Tom Topash was from Michigan originally but made his home with the Prairie Potawatomi of Kansas then. He still has relatives living in the Southwestern Michigan area.
Read and enjoy then....

Nin se Neaseno.



TOPASH PRAYER.

THUNDER:

O Jigwé Nagan’ien (énaganiyen)
Oh Thunder Leader

Mamwé mishkwezyen shote
Supreme Power here

Égi bgednegoyen éwi je
You were placed and to

Kewabmiyak I je mine
Protect us (also) and

Éwi nizhokmodwan gij
To help your other

Mishkwezimak éwi
Lesser plants under you and good

Mnogmoak éwi nizhokmodwan *(always praise the
Rains and help (bless us with) rains)

Éwi mno bmadziyak jak gégo
Good lives (that we may live good lives)

Mine éwi gsiabaudi’ek (gsiabadwiyek)
All crops, growths and every variety

Nebeshknegen jayék
All rotten things (and washes clean atop the ME
All rotten things)

Anaké tatbégwen mine mishkoyen
Along with leaves and weeds

Nebeshknegen éwi binabaud’iek (binabadwiyek)
Rotten and made clean by the rain

Édnesyak iw je pi
Where we live and when

Zhawno’enmek émnoskyag inoden
The South Winds with their nice damp air and the Great
Good Wind

Égche mnobmadji shka gwi yak
Enable us to live and able

Ije gedzhi’esk miyak jak
To continue all

Mno mikjéwiwen éwi
Variety of good work and

Jak gishkwiyak we’an meze
Variety of completed work pursuing

Mno mikjéwiyak éwi zhigojkemegon
Good work and to avoid

Mine jak nenyézanyek
Any and all danger.


NORTH SPIRIT:

Ahau Pondesé wéwéne
Greeting Coldness (One) earnestly

Genadotmonenan éwi
We ask you and

Kewabmiyak wéwénije
Protect us earnestly we ask
Genadotmonenan éwi
You to protect us and

Kewabmiyak éwi bwa zigdezhiyak
Watch over us and not to freeze us

Bénagdze éwi zak senyak
Be very mild then Cold Ones

Ije gche gdotmonenan
And we request

Débtso éwi bgeshagon
A sufficiency then of falling snow

Éwi ngwagneg se kig
So as to blanket the Earth

Éwi déb mno Otakiwak
And so sufficient a nice dampening of the Earth

Gé she je kejkadoiyag éwi
In order to help us then

Gizhgatoyag wabgonen
Raise pumpkins

Ndamneg mine penik
Corn and potatoes

Mine kojések mine
And beans and

Jak ézgak washkgbek
All variety of growing things

Mine jak ézgak bébiz wayak
And also small fruits.

THE EAST:

Kegnaswé ékche yéwak
Coming Daylight Greatest

Gebébamzawen gin
Power you

Éwedzema dzegék jak gégo
Start varieties of everything

Bamgak mshkekegé jak
Growing medicine all

Éshkek wa nadwashkag wiyak
Kinds that grow for doctoring ourselves

Ébgosén demak wéwéne éwi
We wish sincerely then

Gizgak iw je wéwéne gé je
They grow then nicely so we can

Skeksedoiyak éwi
Gather them and

Nado’owé wiyak iw pi éyaknogéyak
Cure ourselves when we fall ill

Iw je wéwéne géndotmon nag tche
And respectfully I ask you an early

Ewi Mnokmek iw je wéwéne
Spring and respectfully

Endotmonag jak ézgak
We ask you for it all kinds of growing

Washkgbeg gé je skeknemag
Fruit that we may gather

Iw pi Ponok éwi mijyak
When Winter comes and we eat

Mine éwizgek nekmek jak
And gather all kinds

Ezgek mashgeké
Of growing things.




THE SOUTH :

Zhawdesi ik she éndotmonag
Hotness now we pray

Ewi mizhyak jak gégo kazegek
Then give us varities of all that

Géte ga nak gin jayék épamzen
Grows in the fields you do have all kinds of control

Ékwabdoyen éwi mno zak ki’eg
You have charge of them and good growths


MOTHER EARTH:

Mesekmekwé ngyénan ik she
Top soil our Mother now we

Wéwéne éndotmonag gé pe
Respectfully ask you to fulfill your

Bamziwen gé gin ga wje
Responsibility that is your duty

Bgetnegoyen éwi je nizhokmowiyak
You were placed to do and help us execute

Shewénmatenejnag éwi mno
Graciously and good

Zak k’yég mine wéwéne éwi
To sprout and properly to

Gizhgag jak gégo waje’ gé’ak
Mature all everything they/we plant

Éwi mémek mikwékek
And make them grow abundantly.



THE GOOD SPIRIT:

She wén ge’en mnomneto wéwéne
Merciful Good Spirit respectfully

Gnedotmomen éwi kewabmiyak
We say to protect then (us) from

Jak gégo éje nizan wiyag
All of the dangers

Gche tche igwan n’mo jenak
Avert cyclone or

Gche wawiyasto jayék gégo
Great Whirlwind and all sorts of

Ze’angek égche mkomi
Dangers with great hail or falling storm


Biésag gé’aba éwi bwa
Also avoid excessive

Ozam wizganmek
Winds

Iw je gé she ndotmomen
Also again we pray you

Gche tche igwan jayék
Ward off all kinds

Éwi nénmoyak jak zengak
Then ward them off all danger

Éwi bwa pe gém jeka gwi yak
Then so it will not touch

Gche tche igwan nénmo jenak
Us ward off great dangers

I gé zenan dek noden
Including Hot Wind.

Friday, March 25, 2011

A poem for you today folks.....

I wrote this some time back.....
It still tells a powerful story though.....
We must not lose our language and cultural ways.....
We cannot lose them, for they are intertwined.....ya can't have one without the other.....
Read and enjoy.....and think deeply on the message therein....

Nin se Neaseno.



Look at my Horse!
By: Donald Perrot 


I was standing somewhere

Looking at the sights of this world

And they told me I was too old to stand there,

So I told someone,

Hey mister, look at my horse.

She sure is fast,

She can sure run like the wind.

Look at her mane and tail, mister,

Did you ever see anything so beautiful?

Oh, they wouldn’t even look at my horse,

So I told them I knew of many horses,

And many riders who still trusted in horses.

I told them I could still ride like the old ones,

And keep up with the people who move as ghosts

In the wind at night and in the moonlight.

I told them we were a part of the horses

Because the horses were us,

And we were the horses.

Our Ways of Life are the horses

We ride throughout eternity

And beyond when you shall see us no more,

But wonder just where we all went,

On some moonlit night when shadows grow long,

And stories grow old with not even one

Storyteller around to finish the tale.

Hey mister, look for the wheel

Which shall come around again,

Looking for the paths to finish what

We have only begun to speak and do.

No, they didn’t want to listen to my drum,

Nor my songs, nor my stories, or even brush

My horse’s back or clean her fetlocks,

Or caress her hooves from the long trails

She had traveled for me and them.

Now they cry in the moonlight,

For some of the beauty I tried to tell them of

And whimpers can be heard midst the voices of little ones,

Who ache to hear the old stories once again.

Days when I told them of my old horse

And the winningness of her gallop,

And the sureness of her hoofbeats,

Beating a staccatto on well worn buffalo paths

They didn’t even know about.

I still love my old horse,

And still ride her in the moonlight,

When no one is about.

It matters not that no one sees her

To admire the beauty of her ways.

All that matters is that I still love and trust

Her and still want to ride her,

On moonlit nights when all is calm

And full of sweetgrass memories.

I shall yet love her and go on with her

Marveling at her sureness, and steady gait,

And strength that brought me through then.

From one who knows love then!

Nin se Neaseno...
Copyright 2004

Thursday, March 24, 2011

In Memory of Edwegizhgokwe.....

In memoriam of Edwegizhgokwe.....
Who was with us in this language and yearned to be able to speak hers, the language she was born with and heard as a child.....now she roams those hills of home speaking to her heart's content and visiting often, the Ones she dreamed of....
and the One who gave her the life she lived so freely and fully, and then called her home to be with those who've earned a rest, as she did.

This song/poem was written by a friend of mine.....

Nin se Neaseno.


Teachers


Last night, I dreamed of floating on deep waters,
drifting toward destinations unknown
on a raft just barely large enough
to hold me.


Yesterday I watched her sleeping
for a long, long time,
breathed her living presence
as she visited those distant lands
of buoyant transformation.


I mused about the coming time
when her sleep will be the fathomless kind,
her living presence known to other realms --
no longer here,
no longer mine.


But now, she dreams as I do,
in domains we know but do not understand,
where conversations freely flow
between the souls of man.


These enigmatic dreams of hers and mine
instruct us with the same refrain:
Let your hearts be open!

open!

open!

no matter the fear or pain.



Copyright © 7-27-08
Juli Maltagliati

Wednesday, March 23, 2011

Why it is Spring....

Another old story as to why it is Spring....
The old people were amazing and more interesting to listen to than watching the modern day television of today. The way they could embellish a story was truly amazing. There are several versions of this story.....

Nin se Neaseno......enjoy.





Bnewi pene shna gi bbomget, pene gi ksenyamget, gi gwtektowek bemadsetthek.
A long time ago, it was winter all the time, it was cold all the time and people had a hard time.

Ngodek shna eyawek weshgget kwe gi mkedeke, ije egi ndotthget notth na datthe abwamgek.
One time a young girl fasted, and she asked that the weather would be warmer.

I tthe ni mnedon egi widmagwet da shetthget na notth ewi abwamgek.
So the spirits told her what she could do to make the weather warmer.

Gagish mkedeket egi widmowat ni wgetzimen, “Abdek wetthksenyak nwi shya,” wdenan.
After her fast, she told her parents, “I have to go north,” she told them.

“Wiye shi etthe yet o bemendek ode pene e bbomgek ngigo,” kedo o weshgget kwe.
“That’s where he’s at, the one responsible for it being winter all the time, I was told,” said the young girl.

“Mishgoswen ngi mingo ewi o wabmek. Abdek nwi o mttenwa, gishpen pkenwek wi mnokme mine wi niben.”
“I was given power to go see him. I have to challenge him, if I beat him there will be spring and summer.”

“Nitthe gishpen pkenagwyen?” kedo ni wneneyem. “Jo mine wika ke wabmesim,” wdenan wneneymen.
“What if he beats you?” said her mother. “Then you will never see me again,” she told her mother.

I the egi wshitat, mteno shna washe bmowdek wgi matthidon.
Then she got ready, she took only what she could pack on her back.

Ah itthe ibe wetthksenyak gi gwtekto, o kewesi. Gwa shna shke ewse msen emawdonek.
Meanwhile, up north, the old man was having a hard time. He was barely able to gather firewood.

Pene shna gi mshkewakwten I zibe gabmejwek besotth i edat. Pene gi kche noden shi.
The river that ran by, close to his house was always frozen over. It was always windy there.

O wtthe kewesi gi tthibdebe tthik shkwede shi edat. Gawa gewi psakwnemget i shkwede.
The old man sat in his lodge, next to the fire, which was barely going.

Bama she wiye bey detewegenet shi shkwademek. “Ahow. Bidgek,” kedo o kewesi.
Just then, somebody was knocking on the door. “Ahow. Come in,” said the old man.

Bama she sesksiyen bye bidge’net. Aptthe she goniwe o sesksi mine bigeje.
And a young maiden came in. She was really snowy and cold.

Mine I wdep wabgonen gi wiwkwebso. Mine geshe gi kche mnowabmenagwse.
Around her head, she wore a halo of Trailing Arbutus. And she was also very pretty.

“Bosho ndanes,” kedo. “Gda bye os shote shkwedek.” Pishne atemget gewi I shkwede.
“Hello daughter,” he said. “Come warm up here, by the fire.” The fire itself, was almost going out.

“Ahow nge ske’wa o ndo pwagen, ke wdemamen,” kedo o kewezi.
“Okay, I’ll light up my pipe, we will have a smoke,” said the old man.

Epiche wdemawat, “Ezakttheseyan iw ebinek ode gon,” kedo o kewezi.
While they were smoking, the old man said, “When I go outside, I bring on the snow.”

“Ah i geni ezakttheseyan ebye mokit o gises,” kedo gewi o seski.
“Oh, when I go outside, the sun comes out,” said the maiden.

“Shpemek eshenkenwiyan i notth ektthe ksenyak,” kedo o kewezi.
“When I throw my arms towards the sky, the weather gets colder,” said the old man.

“Nin wi shpemek eshenkenwiyan i abwamget,” kedo o sesksi.
“Me, when I throw my arms up at the sky, the weather gets warmer,” said the maiden.

Bama she peneshiyek kwedbek etnemaswat. Gi nabmegon ni kewesiyen.
All of a sudden, birds were singing on the roof. The old man just glared at her.

“Ekanabdeman I zibe I emshkewakwtek,” kedo o kewezi.
“When I look at the river, it freezes up,” said the old man.

“Nin wi ekanabdeman i zibe i engezet o mkewm,” kedo o sesksi.
“Me, when I look at the river, the ice melts,” said the maiden.

I tthe zagetth egi nabet ekanabdek i zibe.
Then, she looked outside to look at the river.

Epi tangedok notth gewi ne gshedemget i shkwede.
As she spoke, the fire started getting warmer.

Bama she o kewezi enodek emdwetthwek i zibe pi enengezet o mkwem.
Then, the old man heard the sound of the river, as the ice started to melt.

“Ngotthi epamseyan i ektthe bonik,’ kedo o kewezi.
“When I walk somewhere, it really snows,” said the old man.

“Metth she bebashyayan ematthigek ni wabgonen,” kedo o sesksi.
“Whereever I walk, the Trailing Arbutus grows,” said the maiden.

I tthe ekanabmet ni kewesiyen eshkem ne gatthi ye.
As she looked at the old man, he started getting smaller.

Mine zagetth enabet I shna ene skebgamgek ni mishkosen.
And as she looked outside again, the grass was turning green.

I tthe egi kwansego mno gishgek. Nekmek dnemaswek peneshiyek.
And it turned into a beautiful day. You could hear birds singing all over the place.

Gatthe tthibdebet o kewesi shna mteno gasweksek i waboyan.
Where the old man sat, all that was there, spread out, was his blanket.

Edapnek i waboyan o sesksi. I shna mteno mbish shi ga askobisek ga tthe nmedbet o kewezi.
The maiden picked up the blanket, and all there was under it, was a puddle of water, where the old man sat.

“I she shna yedek egi ngezet o kewezi,” shede e o sesksi.
“Oh, the old man must have melted,” thought the young maiden.

I tthe shna nekmek i gi pamadset o sesksi. Metth ttheshe ga bme shyat wiye shi ngom etthe matthigek ni wabgonen.
Then, the young maiden traveled all over. Wherever she went, is where the Trailing Arbutus grows today.

Mine she wiye I mamo netem zakimgek e mnokmek.
And it is the first plant to come up in the spring.

I wtthe ode sesksi egi pkenwat ni mkwemi wnenwen ngom wetthe yemgo ode emnokmek. Iw ektownangek.
Because the young maiden overpowered the iceman, is why we have Spring now. That is the story that is told.

Tuesday, March 22, 2011

Another old story.......

This old story which involves my family is a true story which never gets old. Stories like this get better with each telling, for the story teller can embellish an old one like this however they may choose. Stories were told when we were kids instead of watching the television and all the modern conveniences we have today. These are the days and the stories, told in the Bodewadmi language that we lack in our lives today.
Old time stories told by a gifted story teller was a rare treat....

Nin se Neaseno.






Ode se atsokan...
A long time ago it was told by some of the elders that a certain
young woman took a white man for her husband and this man was very devoted to her and the people she grew up with. It was said that he took her ways unto himself, learning the language and he even attended the ceremonies of her people until the day she died and left him alone among her people.
After her death, some of the people wondered what he would do; would he go back to his own people, or would he stay among the people of his deceased wife?
He answered the queries of the people by continuing to show up at the ceremonies of the Neshnabek and praying with them. He also stayed on at the dwelling place they had made together during the time of her sojourn with her people and took loving care of their garden and other things they had shared as husband and wife, including a little dog she had loved.
Now this little dog was a little rascal of a fellow and he followed the man everywhere, as he missed 'the woman who was his mistress very much. One day a Neshnabe stopped by and gave the man some tobacco/sema to come to a song service that evening. He was told to make sure this dog did not follow him as the spirits didn't take kindly to animals around a ceremony. They
might think you want to sacrifice this little dog to them if you allow him to follow you, the Neshnabe told him, with a twinkle in his eye. He assured his guest the little dog would be locked up for the night inside his house where he would not be able to follow anyone.
When it was time to leave, the man locked the little dog inside the house, but he had forgotten to close the window in his bedroom, so the little pet sneaked out and followed his master to the drum doings. The song service lasted until about 10 PM and the people gathered in the kitchen of the home they had met in for some refreshments before returning to their homes. The Shkabewes of the drum also gave the men sema for the next doings and debated with one of the others as to whether or not to give the white man some. They assured him the man was all right and he gave him plenty of sema with the admonition not to give it all away to the night spirits, should they decide to follow him.
Some of the other men joked with the man and told him about one of the spirits of the forest who liked to follow folks at night just so he could get tobacco/sema from them. They cautioned him

to give any spirit an offering of tobacco whenever he heard any distinct sounds in the woods. With a final friendly warning not to give all his tobacco away to the spirits, they all departed in various directions. The man visited with his hosts for a little while before departing for his home again, not knowing his little dog was waiting in the woods for him, so he could secretly follow him again.
Upon exiting the home of his hosts, he followed his favorite trail toward his home. Presently he heard some sounds behind him which he took to be that spirit they had told him about, and he quickly squatted down and gave a small offering of sema to the forest spirit. He began to walk with a faster gait toward his home thinking of his little dog he had left there.
After walking for a few more minutes, he heard a louder noise behind him. Thinking it was the spirit of the forest the men had warned him about, he quickly squatted and put down a bigger offering of tobacco this time. He was to walk only a few more minutes and he again heard the same sound behind him. I must have done something to displease this spirit he thought, and he quickly placed a larger offering of tobacco beside the trail, this time praying even; "Oh Spirit of the Woods," he prayed, "Don't hurt me, I mean you no harm and I've given you a large offering of tobacco, as you can see." "I'll give you even a larger offering if you would like, even the whole bag of tobacco, should you insist," he further stated.
After getting back on his feet and moving as swiftly as he could, he again heard a rather loud sound coming from the woods. He quickly dumped out the remaining tobacco he had in his bag and then took off running toward his home. As he ran toward his house, the little dog sped past him in an attempt to reach the house before him. Realizing his "spirit of the woods" was none other than his own dog, he quickly stopped, puffing hard, but laughing at himself for being so foolish and becoming frightened as he had. This will make a good story to tell the others when we meet again he thought to himself as he scolded the little dog for following him yet again.
There are many stories like this among the Neshnabek which we shall be sharing with you from time to time. The period of time when they first met the white people was an especially good time with many humorous happenings among them, learning the English language.
Ahau, iw enajmoyan,

Monday, March 21, 2011

Potawatomi Gathering of 2011.

Here it is folks:
This is the Gathering of the Potawatomi for 2011.
Held at Wilson, MI in the beautiful Upper Peninsula of Michigan.
Hosted by the Hannahville Potawatomi of Michigan.

Nin se Neaseno.


2011 Potawatomi Gathering

Tentative Agenda
more information coming soon!

Tuesday, August 9th: Travel day, arrivals and rest up

Wednesday, August 10th: Lighting of Sacred Fire (early morning), All Potawatomi Tribal Council meeting and Economic Developement conference

Thursday, August 11th: Golf Tournament (possible golf banquet/entertainment), Gathering registration begins at the Gathering Grounds

Friday, August 12th: Registration continues… Full programs of various subjects: i.e., cultural geneology, basket making, hand drum making, other arts and crafts. Language conference, Youth conference, sports events, tours of community. Pow Wow Grand Entry/Parade of Nations at 7:00 p.m. (eastern time)

Saturday, August 13th: Registration continues… Full programs of various subjects: i.e., cultural geneology, basket making, hand drum making, other arts and crafts. Language conference, Youth conference, sports events, tours of community. Community Feast at 4:00 p.m. Pow Wow at 6:00 p.m. Give-a-ways. Transfer of Staff to next year’s host, The Nottawaseppi Band of Huron Potawatomi

Sunday, August 14th: Bama Pii, Send off of Family and Friends

Sunday, March 20, 2011

Some stories for you today....

Some Anishinabeg star stories.....
Hau wawidan node atsokanen.....

Nin se Neaseno.



Anishnabe Star Stories
From: http://www.virtualmuseum.ca/Exhibitions/Cosmos/english/introduction/index.html
In our Anishinabe culture, only our "stargazers", some of whom are known as the Wabeno-innin, the "Morning star Men" or "The Men of the Dawn", are privileged to have a full knowledge of the Sky world. Much of their knowledge is sacred in nature and is used only under special circumstances associated with religious matters.

But there are many well-known stories of the Sky world which are told for the lessons they offer about our relationship to all creation. To this day, such stories are remembered and told by respected storytellers in our communities. In the summertime when the plants are awakened and the animals are roaming about, we cannot talk about these things, as they might hear us say something that could offend them. We can speak of these things only in the winter when the spirits are resting.

Learn about Grandfather Sun, Grandmother Moon, and Mother Earth.

According to the teachings of the Anishinabe culture of central North America, the first of all the mothers, Nokomis or Grandmother Moon, dwells in the heavens near her daughter, Mother Earth. From there, Nokomis keeps watch over her children, gently leading them through the night. Mother Earth nourishes and cares for all her children in the plant, animal, and human worlds. Just as life comes from Mother Earth, it returns to her, completing the circle of life. Each day, Grandfather Sun, the "one who brings morning", gives light and warmth to his children. Together, Mother Earth and Grandfather Sun provide the gift of life to all. The heartbeat of Mother Earth is echoed in the drumbeat of the Anishinabe. Even Wolf, who sings to the Moon, bids us not to forget our beginnings with Nokomis, our Grandmother.
Seven sisters ignore their father's instructions and descend to Earth in a basket.

The Anishinabe of Central North America believe that seven sisters ignored their father's (the Moon's) instructions and descended to Earth in a basket to dance and sing when their father was "low in the sky." On one of their visits, one of the young women was captured by a human being and fell in love with him. The couple was taken to the Sky world in a basket lowered to Earth by the bride's sisters. While Grandfather Sun disapproved of the marriage, out of his love for his daughter he permitted the couple to visit on Earth from time to time. As for the remaining sisters, Grandfather Sun sent them to live further from the Earth, and to this day, they can hardly be seen.

One storyteller from the Fort Alexander Reserve in Manitoba, Canada, has explained the seasonal appearance and disappearance of the Pleiades with the story of seven children who loved to dance and play.

According to the Anishinabe of Central North America, seven children loved to dance and play, rather than help their parents in camp. The children's mother went to seek advice on this problem and was told to place stones on their food. It was hoped that the children would appreciate the value of hard work if they were forced to remove the stones from their food before they could eat it. Unfortunately, this plan did not work. One day, the children danced so hard, they danced up into the sky where they can be seen to this day. Although you can clearly see them in the winter, they cannot be seen in the summer. It is believed that during the summer months, when ceremonies and dances are being celebrated by humans, the children join them, returning to the heavens with the onset of winter.

To the Anishinabe, the Pleiades is also known as the "Hole in the Sky" and is closely connected with religious beliefs.
The Fisher: Part of the Big Dipper
The story of Fisher is unusual because most Anishinabe stories about the Big Dipper describe it as a Great Bear. The Fisher is a small fox-sized animal related to the weasel.

Fisher was a great hunter. He lived in the winter world with humans, birds, and other animals. Many times the winter was so severe that they would run out of food.

The Anishinabe of Central North America say that many animals perished from the cold and the lack of food during winter. One day he decided that their only hope was to go to the summer world and bring back the warm weather. But the villagers and animals of the summer world were not willing to share summer, so Fisher called all the winter animals and birds together to discuss what should be done. Muskrat, who lived between the two seasons, was the only one that knew summer was hidden on a faraway island. In the centre of this island, there stood a lodge and on the wall of this lodge, hung the bag of summer. No one could get near it, for it was closely guarded by Sandhill Crane and Frog. Even when all the summer creatures went out to hunt, these two guardians always stayed behind. If anything was seen approaching the island, all the hunters jumped into their canoes to go and see what it was. It would be extremely difficult for the winter animals to obtain the bag of summer.

A plan was created, and the time came for Fisher and his friends to make their move. Owl flew towards the lodge where Crane and Frog sat guarding their precious treasure. Owl landed and peeked inside to see where the bag was hanging. Next, Muskrat was sent to gnaw the hunter's paddles to the breaking point. The strongest swimmer of all the long-legged animals, Caribou, started to swim towards the island. As soon as the hunters spotted him, they jumped into their canoes and began paddling towards him. Caribou swam as fast as possible away from the island until the paddles broke and the hunters were stranded on the lake. Caribou then doubled back in to the lodge, catching Frog and Crane by surprise. He quickly grabbed the bag and ran until he met the winter animals. They took turns carrying the secret bag of summer into their world. When the summer animals finally drifted to shore, they began to track the winter animals to recover their secret bag of summer, finally catching sight of Fisher, who was now carrying the bag. Fisher took to the trees to flee from the summer animals, but he could not climb high enough to escape the hunter's arrow, which struck him.

The arrow took him clear into the dark northern sky, along with the secret bag of summer. Ever since that time, the summer and winter animals have agreed to share the seasons. Each would have six months of winter, and six months of summer.

The Creator knew that Fisher wanted to protect his friends from starvation and death, so he prevented Fisher from falling to Earth and placed him among the stars. Every year, Fisher crosses the sky. When the arrow strikes him, he rolls over onto his back in the winter sky, and when winter is almost ended, he turns over onto his feet and starts out once more to bring warm weather back to Earth.

Such teachings remind us that the harmonious survival and well-being of all creation is dependent upon the sharing and respect for the Great Laws of Nature.
A long time ago, there were no stars. There were only two moons and the sun. There was a young boy, named Little Bear, who lived with his grandfather. His father was Big Bear, who lived in the Sky world.

The Anishinabe tell this story about Little Bear. One night as he sat around the fire with his grandfather, Little Bear asked about the two moons, "I wonder if anyone lives on those moons? Why do we have two moons when one is enough?" Grandfather placed an offering of tobacco, given to him by his grandson, into the fire in honour of and respect for the spirits. Then Grandfather began to tell Little Bear about the two worlds, each with one moon. "Long ago, we shared the sun with the other worlds, as everything was equal and people lived in harmony with each other. In time, things began to change and evil soon took over the world. The good people fled and came to our world, but the evil followed. Evil tried to control our lives and our world, so our people prayed to the Creator for help. The Creator took pity on us and sent the evil people back to their world, far away from the sun. He took away their moon and left them in darkness. The Creator then told our people that one day a child would come who would have the power to make a place in the sky for all of us. After his task on Earth was finished, the child would be given a special place in the heavens beside his father, Big Bear."

Little Bear was fascinated and he could not forget this story. One night he had a dream about his bow and arrow. The dream disturbed him very much. The next morning, Little Bear asked his grandfather the meaning of the dream.

Grandfather did not reply for a long time. Finally he said, "Noshins, you must prepare yourself for what is to come. Neither you nor anyone can change what is destined for you."

One day, Little Bear felt compelled to go to the big hill which stood outside his village. Picking up his bow and arrow, he kissed his grandfather good-bye and began to climb to the highest point on the hill. Little Bear stood up tall and with his arrow, took careful aim, at the brightest of the two moons. With all his strength, he pulled back on the bowstring as far as he could. When he released it, the arrow sailed into the sky and hit the Moon. There was an enormous explosion and the Moon shattered, like broken glass, into millions of pieces. Little Bear was stunned when he saw the sky filled with new stars. It was at this moment that he realized the meaning of his dream. For the last time, he looked down at his grandfather's lodge and whispered: "Good-bye, Grandfather."

The excitement he felt made his heart beat faster and faster as his spirit rose up into the sky towards the stars and his father.

Both Fisher and the Bear take their place in the heavens as the Big Dipper.

For the Anishinabe people of central North America, one of the most powerful symbols for the life-force is the Sun. The need for its presence for survival is stressed in the ancient story of The Snaring of the Sun.

This story was related to early European explorers and is still told to this day in Manitoba, Canada.

According to the Anishinabe culture of Central North America, a long time ago, when animals reigned on the Earth, an orphaned sister lived on the edge of the forest with her tiny brother whose name was Pikojigiiwizens. The sister looked after her brother carefully, as he was so little that a bird could have flown away with him. One day, she made him a bow and some arrows and told him to shoot some Wabanagozi or snowbirds, so that she might make him a fine coat. Some time later, while she was out walking through the forest, the little boy followed a path that his sister had warned him to stay away from. He soon became tired and lay down on a knoll where the Sun had melted the snow. He fell fast asleep and, while sleeping, the hot Sun shrunk his bird skin coat. When the boy awoke and saw the damage to his coat, he became angry with the Sun.

"Do not think you are too high", he warned, "I shall revenge myself". The sun shone brightly into his eyes and burned him. For 20 days, the little brother, mourned the loss of his coat and would not move or eat. Finally he asked his sister to make him a snare for he meant to catch the Sun. A mass of bright threads were braided into a cord. The little boy set his snare on the exact spot where the sun would strike the land as it rose. The Sun was trapped in the snare, and although it tugged and tugged it could not get loose.

When the Sun did not come up, the animals became frightened. They called a council meeting to decide who might go and cut the cord. This was dangerous task, since the Sun was sure to burn whoever came near. Even the little brother, Pikojigiiwizens tried, but the Sun was too hot. Then a tiny mouse offered to help. The animals were amused with this little mouse, but they finally agreed that it should try. The mouse climbed up the snare wire as close as possible to the Sun and to chew the cord. The mouse's coat, eyes, feet, and hands were burnt by the heat, but finally, the snare broke. The sun rose up in the sky; light and warmth once more covered the Earth. When the mouse descended to Earth, the animals saw that it had turned into a mole - its eyes were nearly closed from the blinding rays of the Sun.

To this day, the mole prefers to live in darkness.

Saturday, March 19, 2011

A story for you today/Ode atsokan ngom.

Megwa Se Ode Atsokan.
Our old people tell of many humorous things that happened to the Neshnabek when the whites sent them away from their own tribespeople to attend schools in the east, and other places they had established for the early people. The missionaries operated "mission schools" for the Neshnabek and other tribal groups during the early colonization period of this country. The following is an account of when several young people were sent away from their tribe to one of these schools at Carlisle, PA.
Two young men were simultaneously sent to the same school from one of the reservation areas. After being there for some time, they were finally allowed to go home for a brief time to visit their people. Upon arriving at their home reservation, they were warmly greeted, but with some reserve, as they had been away for some time and they were dressed in strange clothes, with new habits of speaking and short hair.
They were told to separate themselves from the common people until such time as they addressed a "grand council" of elders and their people. A place was fixed for them to sleep until the next day when they were told they would speak to the common folk of their tribe. They were told what the elders wanted to know. One of them was to speak in the foreign tongue, English, while the other translated into Neshnabemwen so the elders and others could understand what they said.
The things they wanted to know were what they were being taught, how many of the "kchemokmanek" there were, what kinds of ways the whites had about them, and what they thought their intents were toward the Neshnabek. They would also be subjected to individual queries about themselves from various members of their own people, and they would ultimately be "smudged" with the sacred herbs that were used in the "smudging ceremony." Then, and only then, would they be allowed to mingle at large with all of their own people once again, and be permitted to go anywhere among them they chose to go.
They spent a restless night communicating among themselves as to what they would say to their people and who would speak English and who would speak Neshnabemwen. After deciding on these few things they retired for the night. Upon arising, they immediately went to the "council grounds" and waited for the people to begin assembling themselves for their presentation.

Some elders arrived first and told them where they would be seated and how they would begin addressing the people. The young men took their places and awaited the rest of the people to come forth from their various dwellings. When the moment arrived for them to start speaking, the elder who was in charge told the people, their relatives were back for a visit and would be telling them much about the whites and where they were going to school. He then turned the meeting over to the young men.
The young man who was to speak in English had thought much on how he was to greet the people, and wanting to impress them with his learning, he started out like one of the teachers he admired at his school. "Well, well, well! Here we are today!"
The other young man was to translate into Neshnabemwen and he used the only words he knew in their language to tell them what his companion had said.
"Tkep, tkep, tkep, eje mawjeshnoyak ngom!"
Everyone looked quizzically at one another wondering why the young man was talking about a well or waterhole/spring, to greet his people. So you can see how these young people had been influenced by the white man's educational system even back then.
There are more stories of this type. Iw, enajmoyan odo pi.
Neaseno.

Friday, March 18, 2011

Bo zho ginwa ngom.....

A short greeting to all of you today.....

Nin se Neaseno......

Good morning all of you

There are many people who are currently seeking spirituality, American Indian spirituality, and all the ramifications of what this has to offer, and what it has to mean.

It is my hope that I can make some things clear to folks this afternoon as I share some of my thoughts from the cultural aspects of my upbringing. When I was a small boy learning some of the things that I was told by my elders, I was often told to make sure that I kept these teachings alive. I was also encouraged to maintain myself as a traditional American Indian person. Maintaining myself as such, insured the fact that I would also be keeping the teachings alive, and be in a position to teach when called upon, for any of the deeper meanings of the American Indian beliefs and faith.

I have often thought to myself when spending time alone that it would be nice to be able to share what I know about the Potawatomi spiritual beliefs that I grew up with, with the larger world in general. I was never taught to be selfish, I was taught to share whatever it was that I had, be it food, clothing or shelter, and that would certainly apply to the beliefs of my people as well. Of course I would always prefer to be teaching my own kind, that is, American Indian people like myself. My children, my grandchildren, and many of the other relatives of my own kind would benefit from this greatly. If they only knew how to keep themselves pure and clean, according to our beliefs and faith, there would perhaps be those who would be practicing these ways, which everyone seems to desire now.

You can't begin to imagine the many times, lonely times, that I have spent pondering all of the things that I was told as a child by my elders. The wisdom, understanding, knowledge, and experiences of some of the elders that I knew growing up could fill the pages of many books. When I think of my own grandfather, Frank Young, and others like him, who taught me so many things from the depths of their souls and spirits, regarding the American Indian beliefs that I grew up with, and that they most certainly grew up with as well. There were many of these elders that I learned from, that I sought out and asked questions of regarding the deeper meanings of our beliefs, and the many other wisdoms that they had privy to, and embraced in their daily lives.

This is what I feel the younger generation is missing today. If they had grown up with the elders that I had a chance to know as a young person, and came to know some of the teachings, and the wisdoms, many of them might have avoided some of the sorrows that they experienced in their lives. For there are many younger American Indian youth today that need these teachings and these wisdoms. Street life and all that it represents to the American Indian youth of today, along with the alcohol and drugs that seem to be so available to so many today, might have been avoided in some of these young lives, if they had known some of these teachings. I cannot help but feel a deep sorrow for many of these youth when I think of them in my quiet times today. If only some of these elders were alive yet and could speak to them, perhaps it would help. However, I am here and I have much of this wisdom and understanding within my heart and soul, and I can share what it is that I have come to know of the American Indian people, and their wisdom, and their teachings.


I ye i ga she webek egi penojewiyan.....
Nin se Neaseno.

Thursday, March 17, 2011

The Indian Removal Act of 1830

Waitya, take a close look at this piece, eh!
Those guys had major plans for all tribes, eh?
And that is what faced all of our tribes back then.....
Caught the Prairie Potawatomi in 1831 and 1833..
Caught the rest of the Potawatomi from 1835 and beyond....
Caught the Mission Potawatomi (CPN today) 1837 and later....
But they all got caught in this Removal of Tribes to the west...

Many Potawatomi from all bands then, fled to various areas seeking refuge with other Neshnabeg......one group became known as the "Strolling Indians" throughout Northern Wisconsin and the Upper Peninsula of Michigan, and that is where my people, the WI Prairie Band Association and the Forest Potawatomi came from....

My GGGrampa fled with many people from the USA forces back prior to the 1830's and took them to Northern Wisconsin.....he is buried near McCord, WI, which is near Woodruff and Minocqua, WI today.
He was also instrumental in bringing the Dream Dance to the affected tribes of those days as they could not do their major ceremonies back then....and he later took that Ceremonial Dance to KS among his people, who later became known as the Prarie Band of Potawatomi, but they were always known as Mshkoutens. Mshkoutens
means Prairie People. Alanson B. Skinner wrote of them in his writings and referred to them as Mascoutens......that still means Prairie People....
Mshkote actually means "burned over prairie" thus Mashkoutens would mean "Burned over Prairie People".
Lots of history to ponder there.....

Have a great day folks.....
Nin se Neaseno......still Mshkoutens today....




[President Andrew Jackson insisted this enactment of his so-called 'wise and humane' Indian Removal Policy be applied only with the negotiated agreement of affected tribes. Fulfilling the written document's mandate, which left the intention of voluntary participation unstated, culminated tragically eight years later in the forced death-march known as the Cherokee Trail of Tears. The interim years proved no less tragic. Broken promises and treaties, fraudulent land purchases, and patronising, often brutal treatment by the military and government at all levels, combined with steadfast refusal by many tribes to be relocated, inevitably resulted in conflict and war. Tribes were 'dispersed or destroyed' and their remnants forcibly resettled West of the Mississippi.
Finally, in 1835 John Deere invented the "singing plow," which cuts through sticky prairie soil without clogging. Those lands West of the Mississippi which had been treatied to the Eastern Indians 'in perpetuity,' were rendered valuable farmland by Deere's invention. Settlers eventually flooded the territory. Inevitably, the Indians had nowhere else to go.]
________________________________________

The Indian Removal Act of 1830
CHAP. CXLVIII.--An Act to provide for an exchange of lands with the Indians residing in any of the states or territories, and for their removal west of the river Mississippi.
Be it enacted by the Senate and House of Representatives of the United States of America, in Congress assembled, That it shall and may be lawful for the President of the United States to cause so much of any territory belonging to the United States, west of the river Mississippi, not included in any state or organized territory, and to which the Indian title has been extinguished, as he may judge necessary, to be divided into a suitable number of districts, for the reception of such tribes or nations of Indians as may choose to exchange the lands where they now reside, and remove there; and to cause each of said districts to be so described by natural or artificial marks, as to be easily distinguished from every other.
SEC. 2. And be it further enacted, That it shall and may be lawful for the President to exchange any or all of such districts, so to be laid off and described, with any tribe or nation within the limits of any of the states or territories, and with which the United States have existing treaties, for the whole or any part or portion of the territory claimed and occupied by such tribe or nation, within the bounds of any one or more of the states or territories, where the land claimed and occupied by the Indians, is owned by the United States, or the United States are bound to the state within which it lies to extinguish the Indian claim thereto.
SEC. 3. And be it further enacted, That in the making of any such exchange or exchanges, it shall and may be lawful for the President solemnly to assure the tribe or nation with which the exchange is made, that the United States will forever secure and guaranty to them, and their heirs or successors, the country so exchanged with them; and if they prefer it, that the United States will cause a patent or grant to be made and executed to them for the same: Provided always, That such lands shall revert to the United States, if the Indians become extinct, or abandon the same.
SEC. 4. And be it further enacted, That if, upon any of the lands now occupied by the Indians, and to be exchanged for, there should be such improvements as add value to the land claimed by any individual or individuals of such tribes or nations, it shall and may be lawful for the President to cause such value to be ascertained by appraisement or otherwise, and to cause such ascertained value to be paid to the person or persons rightfully claiming such improvements. And upon the payment of such valuation, the improvements so valued and paid for, shall pass to the United States, and possession shall not afterwards be permitted to any of the same tribe.
SEC. 5. And be it further enacted, That upon the making of any such exchange as is contemplated by this act, it shall and may be lawful for the President to cause such aid and assistance to be furnished to the emigrants as may be necessary and proper to enable them to remove to, and settle in, the country for which they may have exchanged; and also, to give them such aid and assistance as may be necessary for their support and subsistence for the first year after their removal.
SEC. 6. And be it further enacted, That it shall and may be lawful for the President to cause such tribe or nation to be protected, at their new residence, against all interruption or disturbance from any other tribe or nation of Indians, or from any other person or persons whatever.
SEC. 7. And be it further enacted, That it shall and may be lawful for the President to have the same superintendence and care over any tribe or nation in the country to which they may remove, as contemplated by this act, that he is now authorized to have over them at their present places of residence.

Tuesday, March 15, 2011

Learning a language.....

Folks:
There are small clusters of people all over America and Canada attempting to learn their heritage language. Some are learning for the sake of their kids and others just want to know how to speak their language. The point is, something is being done about getting many indigenous languages taught to the people who want to know. We are living in crucial times today and much is being lost, of both languages and culture. With the passing of our elders, we come that much closer to extinction as a people, identified by the languages we speak and the cultural practices we employ in our daily lives.

Here in the USA there are many tribes with tribally sponsored language programs being taught by those who have learned basic skills in language learning, and some are fortunate enough to have heritage fluent speakers helping out with the language programs. We teach language three times a week on a web site featuring the Potawatomi language at www.neaseno.org

There are many tribes with strong Immersion Programs targeting families and especially the youth of their tribes. There is much being done to teach our various indigenous languages so they don't become lost. Get to know your community and find out what is being done to teach your heritage language and where it is being taught. Do something to learn your heritage language so it doesn't become lost.

Iw enajmoyan ngom.....Nin se Neaseno.


In Ottawa, a group of people gather every Saturday morning to learn Inuktitut, the language of the Inuit. Most of the students are originally from Nunavut or Nunavik but they were raised in the south and no longer remember their language. Others are connected to varying degrees to the Inuit communities in Canada’s north.

Language as Heritage


One of the students is a French Canadian woman whose daughter is married to an Inuk. She would like to contribute to the children’s retention of their heritage and culture. She understands well what a language means to culture. Inuktitut, like all native languages, was an oral language until the missionaries arrived. Missionaries in the Western part of the Arctic used the Roman alphabet to transcribe the language. Those missionaries dwelling in the East created a syllabic transcription model to accompany the Roman writing system.

Monday, March 14, 2011

Noeg Meshomsenanek.........

I posted these on the Ning site we have also because we feel it is important to exemplify these attributes in our daily lives.....

Nin se Neaseno.



Noég Meshomsenanek Kenomagéwnen

Seven Grandfather Teachings. We have many responsibilities as human beings.  These sacred Neshnabé teachings that have been passed down through the Generations can help guide us in our lives if we practice and live by them.

Wédaséwen

Bravery. Having courage and strength to make good choices when faced with difficulties and challenges in life.

Édbeséndowen

Humility. To recognize ourselves as humble and human. To be meek before your fellowmen and to walk humbly before a Loving Creator.

Bwakawen

Wisdom. Using good judgment and attitude, we have the ability to teach others what we have learned. Neshnabek people teach by their actions and when they are asked.

Debanawen

Love. To show affection and feel love for all beings.  To be unselfish in our relationships with one another.

Gwékwadzewen

Honesty. To be trustworthy and truthful.



Wdetanmowen

Respect. With a good heart, we share our appreciation and thoughtfulness to all.

Débwéwen

Truth. To show in our character and actions a learning, knowing, and honoring of truth.

Ahau, zhechkek ode.....

Sunday, March 13, 2011

Some language tips on learning...


Seven principles of input based language learning.

Seven principles of input based language learning.

1) We learn languages by listening, not by speaking.

A new language has words and phrases that are strange to us. Before we can learn to speak the new language, we have to make these strange words and phrases familiar to us. All learning consists of creating new patterns in our brain.  Language learning is no different. We have to listen to the language in order to form these new patterns in our brain. We cannot generate these new patterns from within. They must come from an external source, the native speaker. The greater our interest in the native speaker, or what he or she has to say, the better we can learn a new language.

2) Language learning is a gradual, morphing and unpredictable process.

It takes time to form these new patterns in our brains. The process is not linear, nor is it a step by step process. It is random and unpredictable. As more and more new patterns are layered onto our brains, the language gradually becomes clearer and clearer. Some new words and patterns resist our efforts to learn them, until suddenly they just click in.

3) Meaning is easier to learn than grammar.

Words, phrases and meaning are easier to learn than grammar. The reason is that new words and phrases can be associated with concepts we already have. Often grammatical rules in a new language are different from the patterns that we are using for our first language. Even if these new rules are explained, they are difficult to remember or apply, because our established patterns interfere. That is why it is easier to focus on meaning, and listening, and gradually let the language penetrate our brains.

4) When we read, we are also listening and speaking.

Reading is a powerful way to learn languages. When we read in a foreign language we vocalize. We are, in fact, speaking the sounds of the words, and listening to ourselves. We have the added advantage of seeing a visual form of the words, which helps us remember them.

5) Listening prepares us for reading.

As we listen, we gradually get a better and better sense for the sounds and rhythms of the new language. This helps us when we read, and, as pointed out above, when we listen to ourselves read. As beginner and intermediate learners, we should use the same texts for our listening and reading, and avoid doing the one without the other.

6) Learning to notice, and noticing to learn.

The brain learns a lot on its own, naturally, without us noticing. But for some aspects of the language, and often some of the most basic aspects, we need to help the brain to notice. Error correction, including noticing one's own errors, grammar explanations, word and phrase review, focusing on certain phrases while listening, highlighting certain words and phrases in texts, tagging or labeling certain words and phrases, are all ways to help us notice aspects of the language that are hard to remember. Noticing is best done while listening and reading. Deliberate noticing, divorced from listening and reading, should be a minor component of language learning. It is useful in making us more attentive to the language, but does not help us learn as effectively as listening and reading.

7) When we speak we should focus on listening and noticing.

We should start speaking when we feel we have something to say, and want to speak, and not before. It is best to avoid artificial classroom activities like role playing or other situations that involve speaking with non-native speakers. The reason is that speaking is an excellent opportunity to listen and notice how the native speaker uses the language, and to notice the gaps in our own use of the language.

Have a great day folks....Neaseno.