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                    <text>�Boozhoo, Aanii, Wachay!
Gchi-miigwech gdi-nim maanda go na gchi-ntaa kinomaageyig, m.iinwaa ezhi mno­
naabm.ichgeyeg, miinwaa gchi-nendjgeyig epiichi k.inomaageyig.
Gch.i-miigwech kendmiig maanda Anishnaabemowin miinwaa weweni miigweyig gdoo­
kendaaswini waa.
Gch.i-miigwech "gwiiji-bmaadiz" zh.i gnoowaabmaadwa gonda e-kinomojik.
Gchl-miigwech mno-daapnodwaa gonda e-kinomojik, gchi-nendjigeyin geyii m.iinwaa
bshigendrnan enookiiyin maampii NLIP.
Mii go nanda k.ina ezhi miingowewziiyik e-gchi piitendaagok miinwaa e-dawendaagok
ji ni-naadmaagot maaba e-skoonwit ninda miinwaa ninda pane ji ni maamnonen&lt;lang,
miinwaa mii manda nikeyiing ezhi maamninendmegoyig pane.
Aapji go mno-skoonawewag, nmo-kendaaswag miinwaa mno-maajiishkawag gegoo
kendmoowat gonda e-k.inomaagaazjik giishpin e-kinomaaget weweni giigdot, miinwaa
mnaadenjget miinwaa mno shiwebzid. Ezhi-miingowewziiyik pane ezhi mshigenjgeyig
miinwaa ezhi gchi nendjeyeg rnii maanda pane ge ni naadmaagwad gonda e-skoonwijik
maampii.
Miigwech,
Helen Wassegijig, Coordinator
Native Language Instructors' Program

�Farewell to all my faculty and staff and especially my 1st, 2nd, 3rd, and
4th year students. I've enjoyed working with all of you during my four
years at the University. Early retirement has come my way and I'm
enjoying every minute of it. So bye for now.
Giga waabinmigoom miinawaa.
Wanda

A farewell dinner was held for Wanda at the Mona Lisa on July 26.
All the best to Wanda on her retirement!!!

�CONTACT PERSON &amp; NUMBER
FOR
THE ONTARIO COLLEGE OF TEACHERS
LYNNE BETTRIDGE
ACTING MEMBERSHIP RECORDS OFFICER
lbettridge@oct.on.ca
ONTARIO COLLEGE OF TEACHERS
121 BLOOR STREET EAST, 6TH FLOOR
TORONTO, ONTARIO
M4W3M5
1-888-534-8822 EXT.362
(416) 961-8800 EXT. 362
ANY ADDITIONAL QUESTIONS
CALL THE NLIP OFFICE AND SPEAK WITH
HELEN OR DIANE

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�Promotion of Native Language
Chi-miigwech to Gilbert Smith of Northwest Bay Reserve near Fort Frances. Ontario for visiting
first-year. His encouragement was most timely and appreciated as Practicum classes also began (in
class teaching). The summer camp kids at "Odomaanowin Camp" receives a 20 minute instruction
in the Ojibwe, Cree and Oji-Cree. Mr. Smith related that our Anishnaabemowin is the treasure from
our ancestors. and it is the precious gift, we can pass on to our children. Again, chi-miigwech for
the teachings that you gave.

RB 3026
ED1351AB
R. Sands

�NLIP Year One (Western)

NLIP Year One (Central/Eastern)

�NLIP Year One (Cree)

NLIP Year Two (Combined)

�Poirie·
r
·
Communications
From:

Tel:

Fax:

Subject:

Brenda LeBq.uthillier
. Client Serivices :coordinator

613-74.1-3200
613-741-8225

APTN Media Releas�
Please Post I Circ-ulate

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This facsimile message was :
is available through the followin.
Bell Ontario, Bell Quebec, Island
Maritime Tel &amp; Tel, Newfoundland ·
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lequel est disponible chez les co
TELUS, BC TEL, Bell Ontario, Bel:
System, Maritime Tel &amp; Tel, Ne·-•fc

a Fax Management Service which
.�ner Companies: TELUS, BC TEL,
�anitoba Telephone System,

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3rvice de gestion de telecopie,
-�rietaires de Stentor suivantes:
.�nd Tel, PEI, Manitoba Telephone
.:;:-,hone.

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--�---------------------------­
·-----------------------------14442947461779669
;r.ion: N

�Mii Miinwaa Nookmiswiiyan
Aanii, Boozhoo! Jeannette McQuabbie ndizhnikaaz. Minwedaamook ndo-nishnaabc noozwin.
Waabsheshii ndoodem. Aapiji go nongo megwa ngichinendam! Ngi ganoonaa nongo naakshig
ndaansenh, miidash gii-wiindaamoowid miinwa nookmiswiiyan. Gwiiwscnhs gii-bidigwaashin
gii-maaniigiizhigag eshkwa naakweg. Miin Giizis, midaaswi shi-niiwin gii-zhigiizhigad.
Zhaangswi dibaabiishkoojigan, shi-midaaswi nswi gii-piitnoogzi � gegaa go midaaswi
dibaabiishkoojigan! Tevon Carter Alexander zhinkaaza. Mii maaba nooshens aapiji gaa­
zhagaajibiiyag wii daadzid. Aapiji dash goona nwcwiibendam wii-giiweyaan wii-taakoonag
maaba nooshens. Giizha go ejijiibaagsemgag paabwin ngii-giishnadoon oode enji­
aankedaanding gegoo. Nengaaj go gaa-jijiibaagsemi maaba nooshens! Mii'wc niizhwaa&lt;l
nooshensag. Bezhik kwezenhs nswi biboongizi. Carissa Courtney gewiin zhinkaaza. Aapiji go
nzagaag maamig nooshensag. Baatiinad go aanwi geyaabi waa-noonkiiyan manda
kinoomaagwiziiyan wiibwa wewiibendaama aapiji. Wewiib goona aanwi maanda niizh
namegiizig daniyaawan! Miigwetch!

OJIBWE CULTURAL FOUNDATION

(i)

P.O. Box 278
M'Chigeeng. ON POP lGO
Tel: (705) 377-4902
Fax: (705) 377-5460
Website: ojibwe.on.ca

JEANNETTE MCQUA88IE
J\nishinaabcmowin Program Director
e-mail: jcmmcttc.mcquabbic@.onlink.net

�ANISHINAABEMOWIN TEG INC.
Anishinaabemowin Teg Inc. is pleased to announce the continuum of the six
(6) Language Scholarship awards. This year all students studying the
Language are encouraged to apply. This is extending an invitation for
elementary, secondary and post secondary students to submit an
application.

SCHOLARSHIP AWARDS ARE IN MEMORYOF THE LATE:
ERNESTINE BUSWA
DOMINIC ESHKAKOGAN
JEAN SHAWANA
DOROTHYTOULOUSE
OLIVE MCGREGOR
MARYLOU FOX

ALL WERE OUTSTANDING ADVOCATES, SUPPORTERS AND
TEACHERS OF THE ANISHINAABE LANGUAGE.

DEADLINE DATE: MARCH 02, 2001

Please submit completed application to your language teacher so they
can ensure it is sent to Anishinaabemowin Teg Inc.

\

�Six prizes will be awarded to elementary, secondary and Post Secondary Aboriginal
students.
Criteria:

+
+
+
+
+
+

Must be presently enrolled in a language course;
Must be enrolled as a full time student;
75% overall average;
Good attendance;
Involvement in community and/or extra curricular activities;
Recommended by learning institution presently attending, a First Nation community
or Education Counsellor and;
• Dedication to maintain the continuum of the Anishinaabe Language.
Application Procedure:

Application forms for post secondary students are available from the Language
Instructors of each institution offering the language program. Elementary and
secondary students can receive an application from their First Nation Education
Counsellor.
Application forms must be accompanied by:
1.
2.
3.
4.
5.

Recorded cassette tape containing a 3-5 minute speech on why you feel the
Anishinaabe Language is important and ways of learning the language
effectively. Speech must be in the Anishinaabe Language;
Post Secondary applicants must submit their Fall 2000 semester grades which
should include a Language course completed or in progress;
Elementary and Secondary applicants must submit their first term grades which
should include a language course completed or in progress;
Letter of recommendation from the learning institute attending, a First Nation
leader or Education Counsellor and;
Copies of awards, certificates, diplomas or other supporting documents which
highlight your achievements.

�ANISHINAABE LANGUAGE SCHOLARSHIP A \VA.RD
APPLICATION
NAIVIE AND ADDRESS:

TELEPHONE:
DATE:
FIRST NATION COMMUNITY:

FOR POST SECONDARY STUDENTS
AT WHICH INSTITUTION ARE YOU STUDYING THE ANISHINAABE
LANGUAGE:

AVERAGE GRADE IN CLASS
FOR ELEMENTARY AND SECONDARY STUDENTS
Name of School:
Address:
Grade:
Name of Teacher:

---------------

AVERAGE GRADE IN CLASS

�Mail completed application to:
Anishinaabemowin Teg Inc.
c/o Jeannette McQuabbie
771 Kingsway
Sudbury, Ontario
P3B 2E4
DEADLINE DATE: March 02, 2001
Late applications will not be considered
Selection Procedure:

All applications will be screened and reviewed by the Scholarship Review Committee.
Presentation of Awards:

The recipients of all six scholarships will be notified by March 16, 2001. Each
scholarship winner will be invited to attend the Anishinaabe Language Conference
Banquet to accept their award. Tentative date scheduled is March 30, 2001 in Sault
Ste. Marie, Ontario. Formal invitation will indicate exact date, time and location.
For further information, please contact one of the following:
Cambrian College

Martina Osawamick

(705) 566-8101 Ext.#7767

Georgian College

Isadore Toulouse

(905) 722-3281 Ext.#134

Sault College

Doris Boissoneau
Sam Senecal

(705) 759-2554 Ext.#761
Same as above

Algoma University

Howard Webkamagad

(705) 949-2301 Ext.#215

Laurentian University

Mary Ann Corbiere

(705) 673-5661 Ext.#225

Sagamok Anishnawbek

Karen Trudeau
Mary Ann Trudeau

(705) 865-2421
(705) 865-2387

�Students will be awarded a Scholarship to one of the named memorials based
on information receiYed. However, if you wish to apply for a certain
Scholarship, which one would you choose:
Ernestine Buswa

Dominic Eshkakogan

Jean Shawana

Dorothy Toulouse

Olive McGregor

Mary Lou Fox

Scholarship Review Committee can decide
CAREER PLANS
What are your future plans and how does the Anishinaabe Language play a
role in this decision:

Please remember to submit a recorded tape along with this application (Why
you feel the Anishinaabe Language is important and ways of learning the
language effectively).
DATE:
SIGNATURE:
Application must be postmarked and received by March 02, 2001.

�Gitchitwaa Iviaanii Ziibi

Aaniin, Boozhoo!
fv1ewinzha shkwaa n-1ashkwawadin aki.
tvfii pii Gitchitwaa Tvfaanii ziibi gii bimitigweyaa.
Mii dash gii zaagidawaan1agad gchi gamiing, Superior, Huron, miinawaa
Michigan.
"'Baak1ing" gii zhinkaade n1ii maa ziibi gaketigweyaan1agad
Mii dash Ojibwe Anishinaabeg gii kabeshiwaad ziibiing.
Apiichi go gii apiitendagwad Gitchitv..raa Maanii ziibi, Gii baatayiinog
adikameg, mii maa izhi aamiwag. Anishinaabeg gii 1nno-aabjitoonaawaa
ziibi. Gii babaan1aadiziwag, gii meshkwadoonamaagewaad aaweysiiyag
wayaanan, miinawaa giigoonh.
Enso niibing gii maawanji'idwag ji kendarnaawaad wiiji anishinaabeg ezhi
bimaadiziwaad.
Noongom, Gitchitwaa Maanii ziibi gchi apiitendaagwad, anishinaabeg
giiwedin jiigebiig geyaabi kabeshhvaad rniinawaa giigoonhkewag. Gchi
jii1naanan ipidegan, zhaagnaashag ge)'\\riinwaa meshkwadoona1naagewag.
Niigan giizhigak, giinwin Anishinaabeg gii 1niingosmin maanda akt nibi,
noodin, miinaw-aa shkode.
Manaadjitoodaa, akina gegoo Gzhe-manidoo gaa 1niizhyaang.
Manaadjitoodaa Gitchitwaa Maanii Ziibi nibi. Mii maa akina gegoo mno­
bimaadiziwin izhi - maadjtaa1ngad.
Angela Neveau
Anishinaal�\vibii 'an.

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-;:,-w s-;:;w!: .. :!'.•�--- 57.\,
SAULT MP Carmen Pro·, ·�nzan o and Ted Chudleigh. parliamentary
assistant to the Ontari•.' minister of natural res ources. unveiled a
plaque at Roberta B&lt;'''dar Pavillion on the oanks of the St.
Mary·s River in downt·'wn Sault Ste. �larie Fnday. The plac;ue
marks the designati on 'the river as a Canadia-; Heritage River.

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�Noos gii-yaawaan naabesan aapchi giimino-doodiwaan.

My dad had a favourite rooster and gave him
special treatment.

Maaba naabese dinwenmaasiin go weya
besho noos wii-bi-zhaanid wiin gwa etgwa.

This rooster wouldn't allow anyone else to
get close to him except my dad.

Naangodnong eta bgidnigaaza wii-baayaad
wii-nwa-shike.

At times, he would be allowed to roam free
all by himself.

Maapiitaa shkwaa-naakweg noos giinmadibi naami-gchi-mtig aazhiwiyiing
endaad, wii-kachigaakweshing dekaagmig
zhigaagwaaboo gii-mnikwed.

At the end of the day, my dad would sit
under the big tree behind the house to shade
himself and have a cold beer.

Mii dash maaba naabese gii-waabmaad
zhiwe nmadibinid aapji gwa chi-getin gii­
patoo noosan gii-waabmaad.

When the rooster saw him sitting there, he
would run as fast as he could to my dad.

Dad would tap the top of the table and the
Noos gii-daataadige doopwining, mii dash
naabese gii-bziked ishpiming gii-kendang
rooster would fly up knowing that his own
1 dish was there.
zhiwe tenig doonaagnim.
Noos gii-ziignamwaan aanind mnikwewin
miisko naabese gii-mnikwe.
Gii-waabmag noos miinwaa naabesen, maa
niibwiyaanhjiibaakwegamgong
waasechganing, ngii-wiindmowaa ngashi
ngii-naa wii-bi-zhaad wii-binaabid.

1

Dad would pour him a drink and the rooster
drank his share of beer.
When I saw my dad and the rooster from the
kitchen window, I asked mom to come and
look.

Mii dash gaa-kidod, "Geget sa naa gbe-dbik She said, "Oh no, now he will be yelling all
night and he won't crow in the morning, he
ji-naanoondaagzid, gaa dash da­
noondaagzisii kizheb, gbe-giizhig da-nibaa. will sleep all day."

�Noos Miinwaa Naabeseman
Gloria Oshkabewisens-McGregor

Noos gii-yaawaan naabesan aapchi gii-mino-doodiwaan. Maaba naabese
dinwenmaasiin go weya besho noos wii-bi-zhaanid wiin gwa etgwa. Naangodnong eta
bgidnigaaza wii-baayaad wii-nwa-shike. Maapiitaa shkwaa-naakweg noos gii-nmadibi
naami-gchi-mtig aazhiwiyiing endaad, wii-kachigaakweshing dekaagmig zhigaagwaaboo
gii-mnikwed. Mii dash maaba naabese gii-waabmaad zhiwe nmadibinid aapji gwa chi-getin
gii-patoo noosan gii-waabmaad. Noos gii-daataadige doopwining, mii dash naabese gii­
bziked ishpiming gii-kendang zhiwe tenig doonaagnim. Noos gii-ziignamwaan aanind
mnikwewin miisko naabese gii-mnikwe. Gii-waabmag noos miinwaa naabesen, maa
niibwiyaanh jiibaakwegamgong waasechganing, ngii-wiindmowaa ngashi ngii-naa wii-bi­
zhaad wii-binaabid. Mii dash gaa-kidod, "Geget sa naa gbe-dbikji-naanoondaagzid, gaa
dash da-noondaagzisii kizheb, gbe-giizhig da-nibaa.

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•:Vati,mal Inquiry uuo Fini .'iarwrtt Childcare

�07/25/2000

14: 08

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70585'32'380

WIKY HERITAGE ORG

PAGE 03

"M.aawnjidiwii 2000" Language Conference

February 24-2�, 2000

Order Form: �ease Check your Choices Or

□Tape #1:

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OTape #2:
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0Tape #4:

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Opening Ceremonies
Seven Sacred Gifts - Willie Trudeau
Origin Story of the Seven Sacred Gifts - Wilfred Trudeau
Histozy ofWtlcwemikong - Albert (Hardy) Peltier
Kabaapm.i Kaminwendaagozimi, Kaminoyaami - Barbara Nolan
Leaming Our Original Language - Elders, Lillian Wcbkamigad, Sarah Peltier, &amp; Georgina
Enosse
Loss of Culture - Marion Peltier &amp; Jeannette Eshkawkogan
Traditional Food OUr Medicine &amp; Bingo: Rosella Kinoshameg
Helping Learners Get the Hang of Word Changes - Mary Ann Corbiere
Gaazhebak Zbaazhe - Pius &amp; Evelyn Roy
Ezhi-Gchi-Apiitendaagwak Anishnaabemowin - Barbara Nolan
Labor of Love, the Development of 0jibway Language Text - Shirley Williams
Anishnaabemowin CD ROM Software - Henry Pitawanakwat
Reading the Anishnaabe Language - Patrick 0sawanimiki
Name of Places with their Meanings/Storytelling - Archie McGregor
Ojibwe Odawa Flash Cards, Ojibwe Artists, &amp; Development of CD ROM - Shirley
Williams
Language in the Arts - Randy Trudeau
Camera Angle #1 - Storytelling - Elders
Fashion Show
Story Telling Contest
Camera Angle #2 - Storytelling - Elders
Story Telling Contest
Plants our Medicine - Rosella Kinoshameg
Difference Between Spiritual Language &amp; Physical Language - Wilfred Trudeau
Ojibway Medicine Wheel Words: Shirley Williams
Social Consequences of Language Loss - Stanley Peltier
Year 2000 When the Last Speaker Goes - Doris Boissoneau
Aambe Anisbnaabemdaa - Cecil King
Closing Ceremonies • Doris Boissoneau, Rosella Kinoshameg, &amp; Rose Peltier

2 weeks before receiving your Video order. All Orders Aie Final. Chi-Miigwetch.

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07/25/2000 14: 08

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7058592980

WIKY HERITAGE ORG

PAGE 02

P.O. Box J 12. Wikwemikong Ontario, POP 210
TeJ:(705) 8S9-2385 Fax:(705) 859-2980 email: wikyher@kansenru.ca

On Sale Now ! ! !

Anisbnaabedowin CD ROM Software

$3 k .. 00 each

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&amp; Manual

+ Shipping &amp; Handling

(G.S.T. &amp; P.S.T. may apply)

Includes a array of stacks from action,
animals, �Ian system and much more.
Proc ds towards Language Initiatives

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$ 0. 00 each tape + Shipping &amp; Handtins

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$200.00 for all 14 tapes
(G.S.T. &amp; P.S.T. may apply)

presents o�,u...ng ceremonies, workshops, gala etc_
All i prmation on the back of this sheet
1 Proceeds towards Language Initiatives
Year 2000 Calendars

$�.00 each + Sbipping &amp; Handling
I

(G.S.T &amp; P.S.T may apply)

These caleqdars feature historical and cultural
facts of the: {\nisbinabe people of Wikwemikong
and run fror February 2000to February 800 1 .
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!dress:

Street: I

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Province:

City: 1
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� 10.00 = ___
tlendars: __
11 Video's __ . 200.00 "" ___
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Each Video:.__ X 20.00

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CD ROM __ X 36.00 = ___ +
O.S.T. &amp; P.S.T ifapplicable. = ___
$
TOTAL BALANCE
____

Please issue chcqu,e· in amount of :to the \Vikwemikong Heritage Organization. NO PERSONAL CHEQ"OES.
Mail to the above address

�OIISHPIN WII M'JIDWeYIN M-OOSHKINEBIIYAN
MAANDA MZINIOAN - (ORDER FORM)
Aniisb mnik
(Quantity)

Weginesb waa mj idweyin
(Description)

Enigiadek
Bezbik
(Price)

Sbkapjigan enigindek kiin kadbaan
(Shippina and Handling)

Maamwe Kina
Eni&amp;indek
(Total Price)

$12.00

Kina maamwe enigindek {Grand Total)

Noozwin: (name)
Enj ibaayin: (address) ____________________

Giigdobiiwaabkoons Gindaaswin; (Tel. #)

Mzinaakzige Gindaaswin Biiwaabkoons: (fax#)
Mzinaakzigan Wasseaatesjigaan Maaj iibiigan: ( Email)

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Ensagnagzit: (Date) __________

64-3 Beach Rd .• Wikwernikong Ontario. POP 2JO

Tel:(705) 859-2385 Fax:(705) 859-2980 email: wikyher@amtclec•
086Z6S8S0L

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RESOURCE MATERIAL

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Anishnaabemowin CD ROM Sofnvare

$36.00

Gindaaswinak, Enaandek, miinwa Epiichaak.

$30.00

Anishnaabemowin - Introductory

$20.00

Anishnaabemowin - Intem1ediate

$20.00

Anishnaabemowin Buttons

$ 2.00

VIDEO TAPES
"Aambe Biinchigedaa" - 1 8: 1 7 minutes
(Cleaning Kitchen &amp; Living Room)

$20.00

"Aambe Jiibaak.wedaa" - 18:26 minutes
(Cooking Stuffed fish)

$20.00

- 1 4:40 nlinutes
"Aambe Wiisnidaa"
(Eating Dinner while having a conversation)

$20.00

"Megwaa N'do Nakiime" - 12:33 minutes
(Working in an office recognizing new technical words)

$20.00

TO ORDER ALL FOUR TAPES
WHEN ORDERING A 50% DEPOSIT IS REQUIRED

$70.00

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64.3 Beach Rd., Wikwemikong Ontario. POP 2JO
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�The Colonization of Our Language and Teachings in Translation
Note:
The following is an excerpt from an essay I wrote in March of this year in Indigenous Leaming
5301, entitled: The Importance ofNative Narratives. Myths. and Legends in Today's Native
Society. I have taken the liberty to do some editing of this excerpt. Anyone wishing to read the
whole essay can leave a messag� in the Native Language Instructors' (NLIP) office for me and I
wi]] make it available.
The colonization of our language and teachings happens in translation. To explain this let
us look at "man" and "woman". In English a "man" is basica11y an adult male human being and a
"woman" is a female adult human being. In Ojibway we say "nini" for man and "kwe" for
"woman". In creation everyone has their natural gifts that means; the finned ones, the winged
ones, the four legged ones, the two ]egged ones, etc, so too, the male and female of that particular
"one". The gift of "kwe" is to bring forth life, to nurture that life. When we say broke off or
break off, for instance, we say "bkweskaa"; something has broken off or broken in two. When a
woman gives birth, she becomes two, therefore, she is "kwe". The gift of "nini" is to provide for
her. When we say "hand over" or "pass it over" we would say "bi-ninan". When a "nini"
provides for his family he hands or passes over food or safety it to his wife. Nini is like the sun
and provides for kwe, and kwe is like mother earth because she reproduces what the sun gives
her because without light and water she would die. That is why males are fire keepers and
females bear the water at ceremonies and sacred fires that is also why Native language is
indicative of the Native world-view. When Native literature is printed in English a11 of that
holistic world view is lost and so is identity.
Native literature has the potential to decolonize and, paradoxically, to colonize that fragile
connection with creation, as is mentioned above, the focus is not on creation or animism but on
what man has created or can exploit. The exploitation of creation and recreating can propagate
individualism which is in contrast to the Native world view which is collectivist in nature.
Native literature (narratives, myths, or legends) can facilitate the acquisition of First
Nations languages and restore the Native literature itself to its original holistic integrity.
However the narratives, myths, or legends must be translated from English, which is the form
that most people get them today and, unfortunately, how many First Nation (F.N.) students get
them on and off reserve, this is a result of the publishing industry. The publishing process and
the appropriation of voice are major factors which impede the decolonization of First Nations
literature; Ponting elaborates on these:
To raise issues of the appropriation ofvoice is also to
question the existing power structure... that in tum, raises the
question as to who is being denied the opportunity, not only to
publish, but even to amass a "track record" in the field? Of related
concern is the question as to whose standards are the ones that a
publisher orjournal editor uses in choosing who will be asked to
review a manuscript for publication consideration? Then what
standards will those reviewers apply? 1
The colonizers have power over what gets printed. They favour a particular style of
writing concerning Native literature, this particular style has to sound "Indian". This is generally
known as ghettoisation; a work by a Native writer has difficulty in getting published if the work
NLIP 2000

Orien Corbiere 0006795

�does not sound "Indian" enough, this facilitates colonization ofthe teachings, creation myths
(myth is a western concept), ceremonies etc. The colonizers favour a methodology, which is
rooted in western philosophy, for the legitimatization of information - in order to be taken
seriously one must be an authority on a given subject; one must hold a doctorate, for example, for
a work to be of any consequence. Ponting has this to say about the appropriation of voice in
relation to scientific methodology as a means of being an authority:
The issue of appropriation of voice is a multi-faceted one. At one
level it is about epistemology, the method or grounds of
knowledge. As a means of knowing, sociologists value empirical
research that can be replicated. The scientific method is sometimes
held up as an ideal in this regard ... Academics of any stripe, not
just sociologists, also value book knowledge.2
Who is an authority on Native Literature? Native literature is not recognized by the
academic community as a legitimate form of literature and yet Native literature is exploited by
non-Native writers and publishers. Non-Native writers and publishers publish books that are
supposedly authoritative on Native literature and, whether it is unintentional or intentional, they
inject a cultural bias in the translation; that is, they present Native literature that reflects a
western/Christian consciousness. Jarold Ramsey writes a discussion on this is subject,:
... traditional literatures of the American Indian is compromised by
a longstanding reliance on corrupted and unauthentic texts, this
unhappy state of affairs is especially true for creation and origin
myths. Every form of textual debasement known can be illustrated,
I think, in the fate of these stories at the hands of Anglo writers and
editors over the years... There has always been a pronounced
tendency, for example, to render Native cosmogonies as versions
of Judeo-Christian Genesis, leaving out much that is distinctively
"Indian"... In particular, editors and redactors have been guilty of
cultural bias in silently eliminating the erotic, bawdy, and playful
elements of the Indian creation stories... 3
In closing, Native literature has been colonized to a considerable extent but F.N. still have
fluent speakers in F.N. country and language is threatened but F.N. people are taking control of
their dilemma and every year, new groups ofF.N. language speakers emerge. Many First
Nations periodicals are distributed throughout this country and some are written in their F.N.
language, many if not all, include F.N. literature written in various orthographies to represent the
F.N. languages. Many F.N. communities have their own community channel on cable and
aboriginal programming appears in other forms, such as, nationally broadcast programs like the
recently developed Aboriginal Peoples Television Network (APTN); there are others such as this.
Being pro-active in the decolonization of Native literature (narratives, myths, or legends)
and other unfinished business is a vast undertaking which requires the cooperation of the whole
oflndian country. First Nations people still have their literature and language, and if they are to
heal the wounds of the past, it will require F.N. people to be as the classic Anishinaabe/F.N.
people have been before them; to be of a collectivist mentality, looking after one another as the
Great Mystery has arranged it. Further on the subject of First Nations literature, there are many
contemporary Native writers who are writing books that range from the political to Native life to
poetry to healing and many of these are being published and distributed by First Nations
NLIP 2000

Orien Corbiere 0006795

�organizations; so it seems that First Nations people are reclaiming their literature and
reconstituting their identity. Finally, Native language programs and classes need to be
administered in a manner that is unlike the standard provincial system, there is a Native pedagogy
and it involves holistic teaching but more on that later. Miigwech.

NLIP 2000

Orien Corbiere 0006795

�1 . Rick J. Ponting. First Nations in Canada: Perspectives on Opportunity Empowerment and
Self-determination Toronto: McGraw-Hill Ryerson Ltd. 1 997. pp. 1 4- 1 5
2. Ibid. Rick J. Ponting. First Nations in Canada: p. 1 4
3. Ramsey Jarold. Reading The Fire: The Traditional Indian Literatures of America.-Revised
and Expanded. Seattle: University Of Washington Press, 1 999. P. 4

NLIP 2000

Orien Corbiere 0006795

��FAREWELL FROM YEAR 4'S
The graduating class of 2000 wish to thank Wanda White and all the staff of the NLIP
program for all the help we received during the past four summers. We made a lot of
friendships that will endure for a long time. We thank all the teachers for their help and for
putting up with all our complaints. (Let's just chalk it up as part of the learning process).
As we venture out into our own communities, we will remember our peers and instructors
and what we learned during our summers here. We will remember the great support we
received when it was needed. Thank you from the bottom of our hearts.
Class of 2000

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EAGLE STAFF

The staff is made up ofEagle feathers that are usually
strung on a line and tied to a long pole. It is then
decorated or what our people would refer to as
"dressing the staff' .
l,Ve treat the Eagle Staffas our Grandfather and dress it in
the finest material that is available.
In some cases the carrier of the staff dreams or has a vision
of how the staff wants to be dressed.
The Eagle Staff is the first to enter the dance area and will
oversee everything that takes place.
We believe that the Eagle Staff has a spirit and helps bring
our prayers and feelings to the Great Spirit.
The Eagle Staff is often carried by a veteran of one of the
conflicts our people have served or engaged in.
It is one of the responsibilities of which our veterans are
honoured.
The Feathers are considered warriors.
This is one of the reasons that a veteran has the
responsibility of watching over them and the Staff.

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•

Yearbook
1999

�Coordi,iator's Message...
Aanii/Boozhoo:
Well, we finished another great and busy summer. Students were involved in pot luck
suppers, baseball games and craft sales. Our Graduation supper was held at the Outpost
with many students attending. It was a huge success!
For the students who will be returning for the secong and third years of the Native
Language
Teacher Certification Program please be certain to have your practice teaching fonns
filled in and signed by the appropriate school official and send the fonn into the NLIP
office. Your teaching contact days are an important part of gaining professional
experience and are part of the requirements for being awarded a Certificate of
Qualification (limited/restricted) by the Ontario College of Teachers.

Please apply to the Ontario College of Teachers for your registration as soon as
possible.
Please call toll free at 1-888-534-2222.

We encourage all students who have been awarded the Certificate of Qualification
(restricted) to come back for the fourth year so that they can obtain the Native As A
Second Language Diploma.
Students who have already taken Year 4 should be certain to complete the assignments
for the Education 1599 winter practicum as soon as possib]e and send them into the
NLIP office. In order ti receive the Native As A Second Language Diploma at the Spring
2000 Convocation, you need to get the assignments into the office and marked.
I'd like to say good-bye to Sonya , who has been the NLIP secretary for the past 8
years. Her devotion and commitment to the Program was always appreciated. Good
luck to her on her new position at the Registrar's office.
I extend special thanks to Diane, my secretary for putting this yearbook togethter.
I look forward to seeing you again next summer.

Wanda White, Coordinator
Native Language Instrutors' Program

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Institute Program

�•

It's that time again
July is gone,
and so are you.
The sky will be going gray
and winter will be here
soon.
When I am at home alone
I thought of you.
When I am cold
I wish you were near
me.
Like I was with you
In the Summer of July
Submitted by:
Sarah Sutherland
Sweet

Grass Cree

I am a Sweet Grass Cree
Woman.
With my head up high
I am so proud to be a
Sweet Grass Cree.
Ahnee, Boozoo, Wacheya
Anishnabe.
I am a Sweet Grass Cree
Woman.
Put on your moccasins
and bring your
Sweet Grass.

Submitted by:
Sarah Sutherland

Did you know?
Congratulations to "98-99" NLIP graduating
class! There were about 23 in the final year,
12 completed. 8 at graduation, and 5 received
first class honors.

Congratulations to Jean Akiwenzie on
receiving her Bachelor of Education, in May
from Nipissing University.
The graduation dinner was held at ..The
Outpost". Susan Bebonang and Helen

Debassige were the two after dinner
speakers. Monica Majaki was one of the
winners during the dance that followed.
Native Teachers Education Program, just
started at Brock University.
Monday night potlucks were very popular!
They took place at the "turn around"
area of phase three. Methodology I1
provided a "Supper Surprise" program.
Thanks to Freda McDonald and Ron
Morriseau for conducting the Sunrise
Ceremony @ 6 a.m. Monday mornings.
Anisha was the host drum for the annual
NLIP pow wow. The feast was tremendous.
The giveaway great. Thanks to John and
crew for the arbor, and to Sonya and gang
for a memorable day.
Congratulations to Dorothy Mishibinijima
for winning the raffle on the Wolf Quilt.
The quilt was made by Mabel Thomas for
NLIP Student Council fundraising.

�[!Wm a�ij�RILW.MMffl a Jj\@J[� I)ijIO�
'.
, I
•

----8
S'1

�Reasons why we should speak our Native Languages
The Creator gave us our Language and it is our responsibility to
tnke care of it.

•

•

speak it and

2.

There are no "swear" words.

3.

It is the most complex language in the world with over 6000 verbs. ( 1994 Guiness World Book of Records).

4.

One Ojibwe word can mean a whole sentence in English.

5.

It is called a ••Niagara Falls" language by the Native speakers. It is so smooth and
flowing.

6.

90% of our Language deals with our environment. Our Language
our world view and philosophy.

7.

Our Language is and was always an oral tradition.

8•

Speaking our Language also enhances our Listening Skills.

9.

"You can•t get to heaven..." - unknown contributor

I 0.

Effortless Language - you can speak a whole long sentence without taking a
breath.

11.

It is good for the health to speak Ojibwe often for it opens up all the sinuses to
function properly.

also expresses

Submitted by Reta Sands and Violet Shawanda
On the Pow-Wow Trail Story
True Story
We. my friends and I were at this pow-wow out west and there are tipis all over the
grounds. At one of these gatherings while people were passing by the tipis they are over
hearing a couple talking. They heard a woman speaking and said "Get offff' people that
were passing sort of stopped. Then off they would go. Then they would hear the woman
say again "Get offff' in a tone that got people curious. What is going on in there? They
heard her say again "Get offff' and people were snickering when they heard this, this is
happening during the daylight and the woman is really loud, people were starting to say
..Does she need any help?". Then out came this man, ..gee that woman" he says, she needs
that ..off repellent:. People that were listening outside just burst out laughing, thinking,
you know hanky panky is going on.
•

Submitted by Florrie Sutherland

�•

Here is Stewart Roy looking confused after he locked himself out of his truck ! ! ! ! !

I Help n ! !

�John Dixon

Susan Bebonang

�For Florrie Sutherland: It's that time of the month again!!!!

�NLIP POW WOW

SUMMER 1999

��PARTNERSHIP_S IN SUCCESS

presents

DREAMS· OF TODAY,
VlSlONS FOR
TOMORROW
The dream of a child , is the thread
that weaves the canvas for tomorroV(.

A . " . ·@
�

YOU ASKED FOR IT!!!

,.,,,......,..o111o.

Ntw Cttd•I f,,u NI-

,

-..1110

N°""t"'All&gt;itl

Woodllnd C-.i
Ccntn

In direct response to your requests received during "Partt1erships in Success" 1999 the followingTopics will be presented to the
Educational Community in February 200D at the 3rd Annual First Nacion Educational Conference.
GOVERNANCE

GUIDANCE

VISION

Development &amp; Implementation
• Mission
• Planning
• Policy
• Code of Professional Behavior
Provindol Education
Authority and Liabilities

Dream Building
Developing a Think Tank
Transition Challenges for our Students
from Elementary through
Post Secondary Years

Positive Communication

Teaching Strotegies
Team Building
Future Trends ln Culture
ond Education

DEVELOPING A THINK TANK

SHERATON HOTEL
HAMILTON
FEBRUARY 22-25 2000

Explore the poulblllder• � an Association or Information Cvwtr
. • Sharing Information, stnteglet and �ources
•
• Oari(y luuu
• Netwo&lt;lcwllh �v,ho baW'e simi1a.rnm'U'IS

• CantributAI to che direction of eduadon for
future genentlcns

• Shani y0&lt;.1r opillions. suwst10ns and 1'111.terials

COME PREPARED! • Note: Number of Pard&lt;ipana �ti be mtrimd

Contact person: Therese Oden or Oiff OaSilva
Tel: 1-519-7S0-0195
1-877-949-6999
Fµ: 1-519-750-019◄
luxmar@execulink.com

Luxmar Marketing Inc.
184 Mohawk Rd.
P.O. Box 22040
Brantford East Postal Outlet
Brantford, ON, NlS 7VI.

QUICK RESPONSE Fax Back For Conference Package &amp; Details

Name:--------------------------------'--

Address: -----------------------------,·

Phone:-------------

Fax:-----------------

�&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;

MIDEWIWIN LANGUAGE CAMP
of The Three Fires Socie ty

Introducing the Midewiwin Lan2uage Camp Book. Volume 1

The Ojibwe language camp course book and two audio tapes were prepared to assist the students
who attended the language camp hosted by Wausauksing First Nation at Parry Island, Ontario on
August 14 - 18, 1995. For others who want to learn Ojibwe, these resources will facilitate learn•
ing of Ojibwe. The topics and activities contained in this curriculum are what were taught dur­
ing the sessions. Also included are instructional expressions and other related vocabulary.
Teachlng Master:

Edward Benton Banai

Co-Teachers:
Charlie Nelson
Edna Manitowabi
Willie Trudeau

Lena Odjig White
Lily Bourgeois

The Midewiwin Language Camp Book was compiled and edited by Lena Odjig
White. The accompanying audio tapes were also produced by Lena.
Published by: Gene and Gerri Boubard of Eagle Bear Ventures, Winnipeg, Mani­
toba.
Language Package consists of: 40-page book (including full colour cover)
two 60-minute audio tapes, and
a "see through" envelope

ORDER FORM
Tide: Midewiwin Language Camp, Vol. 1

Ship to:.___________________________
(Name)

(Address)

Cost per book: $30.00 Canadian

$20.00 U.S.

MAIL ORDERS: Add $4.00 per copy - shipping and handling (Canadian)
Add $3.00 per copy - shipping and handling (U.S.}

Please make cheque or money order payable to Lena White.
Order from:
Lena White
Box 242
Letellier, Manitoba
ROG lCO
OR: Phone 204-427-2800

Fax 204-427-2655

&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;&lt;&gt;&gt;&lt;

�The 21• Annual

American
Indian
Language
Development

•

Institute
"Traditions and Innovations In Indigenous Language Teaching"
The University of Arizona " Tucson, Arizona
June 5 - 30, 2000
The University of Arizona, Departments of Language, Reading and Culture end American lndli!n Studies. wfll host the 21st Annual
American lndlan language Development Institute (AILDI}, This year's AILDI will focus on specific teaching methodS for malntelnlng and
revltaJIZJng Indigenous languages In both the community and the school
AILDI participants enroll In six graduate or undergraduate credit hours, working with linguists, tribal elders, blllngual/ESL spedelbts,
teachers, aides and school administrators In an Integrated, holistic leamlng experience. All courses lead toward regular degree
programs 1Jnd toward bilingual and ESL endorsements.
Cou� topics Include;
• Foundations otBlllngual Education
• �atlve Writing for Native American Communities
• llngulstlcs for Native American Communities
1 • Media, Reading and Language Arts for Native American Communities
• Bilingual Methods and Materials
• Bilingual Education Practicum
1 • Hopi Language and CUiture
• linguistics Wortc.shop
• Native American Language Immersion
• Language and Culture In Indigenous Education

The University ofArtz.ona
An Equal Employment Opportunity/ Afflnnatlve Action Employer
for addJtlonal lnfonnatlon, contect
Karen francls-Begayt AMoclate Director
(520) 621-1068
EMAIL: kfbegay@u.artzona.edu

Approximate Costs and Housing Accommodations:
• Tuition = mo for six credit hou�
• Books end Supplies = SISO
• Meals = on your own
• Housing = varies from S400-S700. campus
residence halls and apartments with cooking
racllltles can be arranged.
Financial Assistance Is ovaflable, but limited. Eany
registration Is encouraged. Toreceivea registration
.tnd nnanclal aid application, please complete and
return the form below. Materials will be malled
February 2000.

RfUIRNEQRM BELQW TQ:

AILDI
, The University ofArizona
... ••• ,---,
......., -..:-, ..·---....-:·:.,- __..,,., ........
..........
"'-··
·'�-••-r-••
�.......
..,. _
=

CUT ON DOTTED LINE

... ....

... -.... .. ..........

Coli�e of Education, Room 5 t 7
P.0. Box 210069
Tucson, AZ 85721-0069
FAX: (520)621-8174

--•-

••••••••••••••••••••••••••••• •••••••••••••••••••••••• ••••••••••••••••••••••••
Name_______________________Daytlme Phone,....__.________________
• Malling Address (P.O. Box/ROute/Street, etc.} -·----------------------------Clty_______________tate___ ________Countiy______ _JIP________
Your place ofemployment and position,_____ ---------------------------Oectronlc Malling Address (E-Mail), Ifappllcable__ ___________________________
2,. Annual American lndllln L,Jnguage Development Institute &lt;AIWI) • June 5-30, 2000

The University ofArizona

�Date : 99-09-04 Heure : 01 :43:02

Page 1 de 1

TRADITIONAL
NATIVE INCENSE
..
Native Americans bum smudge to purify places, people and events. Traditionally smudge was burned in a shell, abalone being
the favorite amongst most Nations. Sage is the most masculine of these incenses. It is a powerful purifier. Sweet Grass is the
most feminine. It is used to attract good and beneficial energies. Juniper is used for remembering dreams and purifying the
sleeping space. Cedar, also known to Native Americans as the great tree of peace, has a perfect balance of masculine .ind
feminine polarities. It is used to both purify and call in the beneficial spirits.

THE SMUDGING BUNDLE

Contains: one abalone shell from Mexico, white sage
from the desert of California (40gr), cedar from Canada
(50gr). juniper from New Mc.'tico (SOgr) and sw�t
grass from Canada (approx.imatly 30 gr)

Proud of our Traditions
Native owned and operated

To order a smuging bundle (44.95$ + 5.00$ for postage)
You can also order items separately
For informations or to order call : 1-418-848-6868
lnfonnation for retailers is also avalable
5% of all proceeds donated to Native charities

Tel.: 41 8-848-6868 Fax : 4l8-84S-6869
�O Maurice-Bastien, Wendake, Qc. GOA 4VO

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