Some history of the "boarding school era".....

Folks:
Many of our parents and grandparents lived through this era.....I know my parents and one grandparent did. I was almost sent to a boarding school, until my grandfather stopped it, as he had gone through one and didn't want that experience for me, his grandson.

I was sent to an all white school, where I had to learn English to survive, but I got the chance to go home at the end of each day, thus keeping my language and culture. It was a unique experience but rewarding in that I kept pace with others of my community, in growing up with my language and cultural teachings. Five days a week, about 6 hours a day, I had to speak English and learn things in that language, but the rest of the time I was surrounded by my own native language and cultural ways.

Nin se Neaseno nake Donald Perrot.


Emma Fairbanks' Story.......



As a child, Emma Fairbanks was sent to an Indian boarding school, where
she was hit with a ruler if she spoke Ojibwe.

But seven decades later, her daughter, Cleone Thompson, runs a child
care center where young children are enrolled in an American-Indian
language immersion program.

"I never thought it would come back," Fairbanks, 79, said. "I was
worried they (future generations) would forget their Indian ways."

Thompson said that in about 10 years, most of the elders on the
reservations will be gone and there won't be anyone left who speaks the
language. Her child care center in her Minneapolis home, Nokomis Child
Care, is part of the first Indian language immersion program in the
nation for urban preschoolers to revitalize native languages.

About 55,000 American Indians are enrolled in tribes in Minnesota.
Roughly 3,000 are fully fluent Ojibwe speakers and about 30 are fully
fluent in Dakota, according to estimates by the Grotto Foundation,
which has focused much of its philanthropy on language revitalization.

Many American Indians can say certain words and phrases, but few can
carry on a conversation, community leaders say.

It is part of the legacy of the boarding schools that American Indians
were forced to go to for decades.

"My parents didn't want me to speak Dakota; they were afraid for us,"
said Jennifer Bendickson, program director at the Alliance of Early
Childhood Professionals, which was awarded the federal grant to launch
the preschools this month. "They would talk to each other in Dakota,
but when we came in, they'd stop."

Universities and tribal schools have offered language and culture
classes over the years. But now, people are finding new ways to keep
native languages alive. There is an Ojibwe immersion preschool in Leech
Lake, and Indigenous Language Symposiums are held annually. In the Upper
Sioux community, a specialized class teaches Dakota to entire
households, rather than individuals. At University of Minnesota,
language students drive up to Canada on weekends in the fall for an
immersion experience at wild rice harvests.

Research shows that immersion programs -- from preschool to high school
-- have the best results, said Margaret Boyer, executive director of
the Alliance for Early Childhood Professionals.

"If you want to learn Spanish, you can go to South America," Boyer said.
"If you want to learn French, you go to France. But there's nowhere in
the U.S. you can go and hear only Ojibwe or Dakota. So the best way to
learn is immersion -- and starting at a young age."

At All Nations Child Care Center, the students practice counting numbers
and saying animal names and colors in Dakota. They also are surrounded
with drawings of symbols in American Indian culture, such as eagles and
wolves.

Similar immersion programs will be launched at Four Directions Child
Development Center, Cherish the Children Learning Center and Nokomis
Child Care. The first batch of Dakota and Ojibwe speakers are expected
to graduate from these programs in three years.

Boyer hopes for a ripple effect -- the students' parents must take a
class to learn the same materials as their children. And people playing
community bingo in the neighborhood the immersion centers are will hear
numbers yelled out in Dakota and Ojibwe, she said.

"Our project rolls a lot of different things into one," Boyer said. "So
all around the community, when people meet each other, they can use the
same words."



Just one story among many of those boarding school days our forefathers endured. It was a sad time, to be sure, but many of them survived even that to retain their languages and cultural ways.....


Nin se Neaseno.

How corn came to be......

An Anishinabe story of how corn came to be.....stories contained much wisdom and applied principles of the early Neshnabeg.....they were called atsokanen.....read this one and enjoy....learn stories like this and keep them alive, telling your children and grandchildren often.....better yet, learn them in the Neshnabeg languages and keep that alive too.......how do I do that you might ask?
By learning your language and translating them into the language of your people......I do this for my children.

Nin se Neaseno....




In the long, long ago, a poor Anishinabe lived with his wife and children in a remote part of the present state of Wisconsin. Because he was such a poor hunter, he was not very expert in providing food and supplies for his family.
His children were too young to give him much help. But he was a good man with a kind and contented disposition. He always was thankful to Chief of the Sky Spirits for everything he received to share with his family.
His good disposition was inherited by his eldest son, who had just reached the age when he wanted to pursue his Guardian Spirit Quest. Each young Indian boy looked forward to the time of finding the secret Spirit that would be his guide through his life. Each boy sought to learn his spirit name and what special power would be given him by his Guardian Spirit.
Eldest son had been obedient since early childhood. He seemed pensive, thoughtful of others, mild in manner, and always a joy to his family and to his tribe. At the first indication of spring, tradition told him to build a hut somewhere in an isolated place. There, he would not be disturbed during his dream quest. He prepared his hut and himself and went immediately to begin his fast for seven days.
For the first few days, he amused himself walking in the woods and over the mountain trails. He examined trees, plants, and flowers. This kind of physical effort in the outdoors prepared him for a night of sound sleep. His observations of the day filled his mind with pleasant ideas and dreams.
More and more he desired to know how the trees, plants, flowers, and berries grew. Seemingly they grew wild without much help from the Indians. He wondered why some species were good to eat, while others contained poisonous juices. These thoughts came back to him many times as he retreated to his lodge at night. He secretly wished for a dream that would reveal what he could do to benefit his family and his tribe.
"I believe the Chief of Sky Spirits guides all things and it is to him I owe all things," he thought to himself. "I wonder if Chief Sky Spirit can make it easier for all Indians to acquire enough food without hunting animals every day to eat."
"I must try to find a way in my dreams," he pondered. He stayed on his bed the third day of fasting, because he felt weak and faint. Sometimes he thought that he was going to die. He dreamed that he saw a strong, handsome young man coming down from the sky, advancing toward him. He was richly dressed in green and yellow colours. He wore a plume of waving feathers on his head. His every movement was graceful.
"I have been sent to you," said the sky-visitor. "The Sky Chief who made all things in the sky and upon the earth intends for me to be your Guardian Spirit and I have come to test you.
"Sky Chief has observed all that you have done to prepare yourself for your Quest. He understands the kind and worthy secret wish of your heart. He knows that you desire a way to benefit your family and your tribe. He is pleased that you do not seek strength to make war. I have come to show you how to obtain your greatest wish. First, your spirit name shall be Wunzh."
The stranger then told Wunzh to arise and wrestle with him. This was the only way for him to achieve his sacred wish. As weak as he was from fasting, Wunzh wondered how he could ever wrestle the stranger.
He rose to the challenge--determined in his heart to die in the effort if he must. The two wrestled. After some time when Wunzh felt nearly exhausted, the Sky Stranger said, "It is enough for today. I will come in tomorrow to test you some more." Smiling, the visitor ascended in the same direction from which he came.
Next day at the same time, the stranger appeared. Again the two wrestled. While Wunzh felt weaker than the day before, he set his mind and heart to his task. His courage seemed to increase, however, in reverse proportion to his waning physical strength. The stranger stopped just in time before Wunzh dropped to the ground.
"Tomorrow will be your last chance. I urge you to be strong, my friend, as this is the only way for you to achieve your heart's sacred wish," said the sky-visitor.
Wunzh took to his bed with his last ounce of energy. He prayed to the Sky Chief for wisdom and enough strength to endure to the end of his Quest.
The third time they wrestled, Wunzh was so weak that his arms and legs felt like rubber. But his inner determination drove him forward with the kind of endurance necessary to win. The same length of time passed as in the first two wrestling bouts. Suddenly the stranger stopped and declared himself conquered by Wunzh!
Then the sky-visitor entered the lodge for the first time. He sat down beside Wunzh to instruct him in the way he should now proceed to achieve his secret wish.
"Great Sky Chief has granted your desire. You have wrestled manfully. Tomorrow will be your seventh day of fasting. Your father will come to see you and bring you food. As it is the last day of your fast, you will be able to succeed.
"Now I will tell you what you must do to achieve your final victory. Tomorrow we will wrestle once more. When you have prevailed over me for the last time, then throw me down and strip off my clothes. You must clean the earth of roots and weeds and make the ground soft. Then bury me in that very spot, covering me with my yellow and green clothes and then with earth.
"When you have done this, leave my body in the earth. Do not disturb it. Come occasionally to see if I have come to life. Be careful to see that no grass or weeds cover my grave. Once a month, cover me with fresh earth. If you follow what I have told you, you will succeed in your Guardian Spirit Quest. You will help your family and all the Indians by teaching them what I have now taught you," the Sky Stranger concluded as they shook hands and the visitor left.
On the seventh morning, Wunzh's father came with some food.
"My son, how do you feel? You have fasted long enough. It is seven days since you have eaten food. You must not sacrifice your life. The Great Spirit does not require that of you."
"My father, thank you for coming and for the food. Let me stay here alone until the sun goes down. I have my own special reasons."
"Very well. I shall wait for you at home until the hour of the setting sun," replied the father as he departed.
The Sky Stranger returned at the same hour as before. The final wrestling match began. Wunzh had not eaten the food his father brought. But already he felt a new inner power that had somehow been given to him. Was it Spirit Power from his Guardian Spirit?
Wunzh grasped his opponent with supernatural strength and threw him to the ground. Wunzh removed the beautiful clothes and the plume. Then he discovered his friend was dead.
He remembered the instructions in every detail and buried his Guardian Spirit on the very spot where he had fallen. Wunzh followed every direction minutely, believing his friend would come to life again,
Wunzh returned to his father's lodge at sundown. He ate sparingly of the meal his mother prepared for him. Never for a moment could he forget the grave of his friend. Throughout the spring and into summer he visited the grave regularly. He carefully kept the area clean of grass and weeds. He carefully kept the ground soft and pliable. Soon he saw the tops of green plumes emerging through the earth. He noticed that the more care he gave the plants, the faster the green plumes seemed to grow.
Wunzh concealed his activity from his father. Days and weeks passed. Summer was drawing to a close. Then one day, Wunzh invited his father to follow him to the site of his Quest. He showed his father the graceful-looking plants growing there. They were topped with yellow silken hair and waving green plumes. Gold and green clusters of fruit adorned each side of the stalks.
"Father, these plants are from my dream friend," explained Wunzh. "He is my Guardian Spirit, a friend to all mankind, named Mon- daw-min, meaning 'corn for all Indians.' This is the answer to my Quest, my secret heart's wish. No longer will we need to hunt animals every day for our food. As long as we take care of our corn gift, the earth will give us good food for our living."
Wunzh pulled off the first ear of corn and give it to his father.
"See, my father. This corn is what I fasted for. The Chief of Sky Spirits has granted my Quest. He has sent us this wonderful new food of corn. From now on our people need not depend entirely upon hunting and fishing to survive."
Wunzh talked with his father, giving him all of the instructions he had received from his Guardian Spirit. He showed his father how the corn husks should be pulled off the stalks, and how the first seed must be saved for future plantings. He explained how the ears of corn should be held before the fire only long enough for the outer leaves to turn brown, so that the inside kernels remained sweet and juicy.
The entire family gathered for Wunzh's feast of corn. The father led a prayer of thanksgiving for the bountiful and good gift from the Chief of Sky Spirits. Wunzh felt happy that his Guardian Spirit Quest was successfully completed.
This is how Wunzh became known as the father of Indian corn by the Anishinabeg. 

Remember, learn your language!

More on Languages because it is still necessary......

Yes folks, it is still necessary.....it is not going to change overnight or over the week end....we must act now to preserve and utilize our languages, but utilization is the key to it all.....this means learning your language and attending classes wherever your tribe is teaching them....

Bring your language home where it belongs.....that is where you must use it so your children can learn from you, the parents, grandparents, extended family and whomever else lives within the home......use your language once you begin learning any of it at all.....

Don.

“Preserving American Indian Languages and Cultures.”
Robert Miller, Prof. of Law at Lewis and Clark School and Chief Justice of the Court of Appeals of the Grand Ronde Tribe.

“This is an historic moment, a chance to truly share materials together to preserve Native languages and cultures.

“But last week, at a lecture in San Antonio someone asked me, ‘Shouldn’t you just join the Melting Pot and become a regular American?’ My answer is: Absolutely not! Native Americans do not want to lose their language and culture, which makes them separate from Americans and the Melting Pot. But many feel like they are living in two worlds – one of speaking English and being American, and the tribal pull.

“Preserving language is absolutely crucial – language is the key to a separate existence and distinct culture. The English language does not reflect the meanings, ways and degrees [in Native languages]. This is not an academic exercise – it’s about keeping the culture alive for the next generation, and the next 1,000 years.

“When Columbus stumbled into the Caribbean in 1492, there were 300 Native languages. In 2000, there were 175 alive in 29 states. But of those 175, only 11 percent were still spoken; of those still spoken, 40 percent were only by the grandparents, and 17 percent only by the parents. In 10 years (this year), it was predicted that 75 percent of the languages would be extinct. The remaining languages are in a precarious existence.

“For the Navajo, in 1980, 90% of 6-year-olds could speak the language, but in 2000 it dropped to 30%. Did television rob them of their language and culture? On the Pine Ridge Indian Reservation, there are 29,000 people but only 5-15% of them are fluent, and of the speakers, 60% are 50 or older. For the Pawnee, in 1965 there were 200 fluent speakers, but the last died in 2006. The loss of language directly leads to the loss of religion, culture and ceremonies.

“How did that happen? This was the goal of the English, French and Spanish. Though the first Bible was translated [into Native languages], soon after they taught English to assimilate the Indian people. From 1819-1873, Congress supported the Civilization Fund that provided schools on and off the reservations. These schools took children away from 5-18 years old, punishing them when they spoke their own language. In 1869, the schools required them to practice Christianity, and in 1875 all Bureau of Indian Affairs (BIA) schools required all communication to be in English. In 1868, the BIA decreed: ‘Sameness in language leads to sameness in thought and sentiment.’ In 1877, there were 170 BIA schools, while in 1909 there were more than 300. Now there are 85 schools.

Thomas Jefferson's manuscript of a vocabulary of the Unquachog Indians, 1791. / APS American Indian Vocabulary Collection

“Thomas Jefferson wanted to prove where the Indian people came from. He collected vocabularies from all of the tribes east of the Mississippi, and told Lewis and Clark to collect vocabulary lists. The vocabularies were unfortunately lost when Jefferson moved to Monticello in 1809. Lewis and Clark also collected a questionnaire of every tribe, including military intelligence. Jefferson was the father of the ‘Removal Era.’ Lewis and Clark found out which tribes would be willing to move west, and also which tribes in the west would accept tribes moving from the east.

“What are the tribes doing? Some are in business development, such as by building casinos. Some languages are being revived, for example Chinook Jargon is being taught, even though it’s a trade language with French, English and Spanish words.

“Tribes must teach younger children their language. The Blackfoot’s Piegan Institute practices language immersion, which is the only way to teach, especially for the first five years in a child’s life. Tribal schools have low attendance and high dropout rates. But if they taught the tribal languages in high school, who would be the A student then? It validates the minority people who do not read about themselves in American history textbooks.

“What is the federal government doing today? In 1972, the Indian Education Act supported bilingual education for Indian schools. But 36 states have English-only curricula, and Arizona recently banned ethnic studies programs. In 1990, the Native American Language Act (NALA) said that the United States has a responsibility to act together with Native Americans, and awards special status to Native Americans, including recognizing that separate identity and language are integral to the survival of Indian culture. Student achievement and school pride are tied to the first language of the child. Indian languages should be taught at the elementary, secondary and higher education levels.

“Oregon passed a law letting the tribes certify who can teach their language, and that it can’t require any certification or bachelor’s degree. Washington state passed the same in 2007. Since 1992, NALA has awarded only $13 million in 166 grants, only about one-fifth of the $63 million requested. A Senate report showed that this was only policy, and not required by the United States. This shows that the 50 states are not dependable. Tribal people can’t wait another 200 years for U.S. to help them.

“Indian students who see themselves in the curriculum helps reduce the dropout rate, just like how a recent Oregonian article showed the same for Latino and African-American students.

“This is an historic opportunity for tribes to work together with the APS. In order for tribes to have separateness and a unique culture, language is the most important aspect.”

Remember folks......use your language!

Nin se Neaseno.

More on Languages because it is necessary......

Folks:
We are losing our Bodewadmi language, as fewer and fewer folks are no longer able to speak the old fluent way any longer. Oh there are those who will tell you they are trying, but that is all they are doing; trying!
Have you considered the fact trying is not doing!
These people are not learning the Bodewadmi language well enough to suffice being called anywhere near fluent, and they won't stick with a fluent teacher long enough to make a difference. That sets the language back as many of the folks they reach to teach hear only the convoluted way they attempt to speak our beloved language, and it is our feeling you, as students, deserve to hear what it truly sounds like.
It doesn't help we are losing our really fluent speakers at an alarming rate, for soon there will be no one to go to so the true Bodewadmi language can be heard. I suppose one could argue there are the CD and DVD recordings that have been made, but one cannot query a CD or a DVD for clarification, if something is not clearly understood. There are also books and some dictionary attempts, most of which are being published all over the internet by would-be speakers who are not fluent. One cannot learn to speak fluently from these either. One needs to hear a fluent speaker saying the words so they can hear the flow, the inflections of the voice, and the many subtleties of this beautiful language.
One does need to hear this language spoken by a fluent speaker and wait long enough to hear how it is truly spoken before running off to teach or publish some dictionary or lexical work they attempt to market as the "way" it is supposed to be written and spoken. Writing the language is not what is important, speaking it correctly is!
And those who tout grammar, I say to you, that will come later.....learn to speak what you know in a fluent style first, and then proceed from there. You'll never succeed without a fluent speaker......you need each other and that my friends is what widoktadwen is all about too.
Seek out what fluent speakers you have left first, before going ahead with that dictionary and lexicon, or before you call yourself fluent....
Nuff said!                                  Nin se Neaseno.

I ye i ekedyan ngom wa je zhechkewat ge winwa gi agnomagsajek ekendaswat ode seshmowen!

Majin se gi gete neshnabeg ekendemwat jayek i enedwendayen ode neshnabe zhechkewen....

Revisiting the Native American Languages Act of 1990

By Mary Ann Zehr on July 15, 2010 9:50 AM | No Comments

At a summit for revitalizing indigenous languages held this week here in Washington, a founder of a Native Hawaiian language-immersion school asked Charles Rose, the general counsel of the U.S. Department of Education, to "please look at" the Native American Languages Act of 1990. The educator was among several founders of language-immersion schools who argued that provisions of the No Child Left Behind Act are in conflict with the Native American Languages Act and a hindrance to running language-immersion schools. I wrote about the educators' petition to Rose for relief from some of those provisions in an article published yesterday by Education Week.

The request of Rose by William "Pila" H. Wilson, the head of the academic-programs division for the University of Hawaii's College of Hawaiian Language, in Hilo, to revisit the Native American Languages Act prompted me to read the act for the first time. I had trouble finding a copy posted by the federal government so I pulled up a copy that had been posted by the National Association for Bilingual Education.

The act says that it is the policy of the United States to "encourage and support the use of Native American languages as a medium of instruction." That means that the federal government is going much farther than simply saying students should be able to study the language of their indigenous community only an hour or so each day. The act is saying the federal government supports students to take actual core academic subjects in a Native American language.

And interestingly, the act goes on to say that it's the policy of the United States to "recognize the right of Indian tribes and other Native American governing bodies to use the Native American languages as a medium of instruction in all schools funded by the Secretary of the Interior." That statement would refer to the schools run by the Bureau of Indian Education, an arm of the U.S. Department of the Interior.

While Native American students may have the right to receive core instruction in the language of their communities at BIE schools, in fact, it appears not to be happening much.

A recent federal study found that at BIE schools, only 23 percent of American Indian or Alaska Native 8th graders who participated in a survey reported that people in their schools talk to each other in a Native American language "every day or almost every day." Forty-one percent of the 8th graders at the BIE schools said people at their school talk to each other in a Native American language "never or hardly ever." (Thirteen percent said "once or twice a month" and 23 percent said "once or twice a week.") The study didn't report if any of these BIE schools use a Native American language as the medium of instruction.

At regular public schools, American Indian or Alaska Native students reported even less exposure to Native American languages than their peers at the BIE schools.

At the summit, Wilson said in a presentation that "the Native American Languages Act says we have these rights in the United States, but that law hasn't really been used."

Some further thoughts on the Anishinabeg.......

These last several postings have been the thoughts of others' research on the Anishnabeg, that combined group of people who represent a large speaking class. I share these writings with and have made comments here and there to illustrate some further truth, now and again. I hope you take the time to do some research of your own on the people you descend from, for we are a very large group when considered linguistically. Enjoy this blog, as I shall share information on our people, as well as personal knowledge, from time to time, on our people.
I have lived as a traditional believer of our Anishinabeg people all of my life and was raised speaking our heritage language, which for me is Bodewadmimwen. From time to time, I shall post in that language, with the proper translations.

Hau wawidan ode mbyegewnen.....

Relations today between the Anishinaabeg and their neighbours

Other indigenous groups

There are many Anishinaabeg reserves and reservations; in some places the Anishinaabeg share some of their lands with others, such as the Cree,the Dakota, Delaware, and the Kickapoo, among others. The Anishnabek who "merged" with the Kickapoo tribe may now identify as being Kickapoo in Kansas and Oklahoma. The Prairie Potawatomi were the Ojibwe, Odawa and Potawatomi of Illinois and Wisconsin who were relocated to Kansas during the 19th century.

Canada

The Anishinaabe of Manitoba, particularly those along the east side of Lake Winnipeg, have had longstanding historical conflicts with the Cree people.

United States

The relationships between the various Anishinaabe communities with the United States government have been steadily improving since the passage of the Indian Reorganization Act. Several Anishinaabe communities still experience tensions with the state governments, county governments and with non-Native American individuals and their groups.

In contemporary times, the Anishinaabe have worked to renew the clan system as a model for self-governance. They have drawn from the work of Ojibwe educator Edward Benton-Banai (1934 - ), who emphasizes education based in one's own culture. They believe using the clan system will also be a basis of cultural and political revitalization of the people.^{[citation needed]}

Major issues facing the various Anishinaabe communities are:

• cultural and language preservation or revitalization;
• full and independent federal recognition: some Anishinaabe communities are recognized by county or state governments, or are recognized by the federal government only as part of another tribe;
• treaty rights: traditional means of support (hunting, fishing and gathering), establishment of reservations or upholding of the reservation boundaries per treaties and their amendments;
• personal health: diabetes and asthma affect many Anishinaabe communities at a rate higher than the general population; and
• social disparity: many Anishinaabeg suffer poor education, high unemployment, substance abuse/addiction and domestic violence at rates higher than the general population.

Anishinaabe in popular culture

A fictional Anishinaabe clan in Ontario, the Mtigwaki, were featured in the comic strip For Better or For Worse from 2005-2006.

The popular book "Keeper N' Me" also reflects on the people and the traditions of the Anishinaabe people.

See also

• Algonquin (Omaamiwinini)
• Algonquin language
• Anishinaabe/Tribal Political Organizations
• Midewiwin
• Mississaugas (Misi-zaagiing)
• Nipissing (Odishkwaagamii)
• Oji-Cree/Severn Ojibwa (Anishinini)
• Oji-Cree language (Anishininiimowin)
• Ojibwa/Chippewa (Ojibwe)
• Ojibwe language
• Ojibwa ethnonyms
• Ottawa (Odaawaa/Odawa)
• Odawa language
• Potawatomi (Boodewaadamii/Bodéwadmi)
• Potawatomi language
• Potawatomi ethnonyms
• Saulteaux/Plains Ojibwa (Nakawē)

References

1. ^Baraga, Frederic. 1878. A Dictionary of the Otchipwe Language, explained in English. Montréal: Beauchemin & Valois.
2. ^Cuoq, Jean André. 1886. Lexique de la Langue Algonquine. Montréal: J. Chapleau & Fils.
3. ^Alexander Morris, The Treaties of Canada with the Indians, Belfords , Clarke & Co., Toronto (1880)
4. ^Merriem-Webster Online, http://www.merriam-webster.com/
5. ^ ^{a b} William W. Warren, History of the Ojibway People, new intro and ed. by Theresa Schenk, St. Paul: Minnesota Historical Society Press, 1885; reprint, 2009, pp. iii-xxi, accessed 22 Feb 2010

• Bento-Banai, Edward (2004). Creation- From the Ojibwa, The Mishomis Book.
• Cappel, Constance, "Odawa Language and Legends: Andrew J. Blackbird and Raymond Kiogima, Xlibris, 2006.
• Warren, William W. History of the Ojibway People. Borealis Books (St. Paul, MN: 1984).
• White, Richard (July 31, 2000). "Chippewas of the Sault", The Sault Tribe News.
  
  
  I ye i wa je toyan shote ewawijgeyek ni mbyegewnen.....
  
  
  Nin se Neaseno.