Inspiration of Old Cree Stories

For years, I have been retranslating a book of old Cree stories. I am presently retranslating a story told by sâkêwêw: the story of opwâsimow kâ-kitimâkisit okimâwipayiw [a poor Stoney/ Nakota becomes chief). The Stonies [opwâsimowak. also known as the Nakota] were close allies with the nêhiyawak.

The story is part of a larger collection of narratives called The Plains Cree Texts. The stories were collected by Leonard Bloomfield in the 1920s on the Sweetgrass reserve in Saskatchewan. Many of the people who he recorded were quite old, and they had been adults before the reserve period—thus their stories extended into the pre-colonial period. Because of this, these stories show the period when nêhiyawak, opwâsimowak and other Indigenous nations were independent, and lived in strength. The Cree vocabulary in the stories is what today we would call pakaski-nêhiyawêwin [high Cree]. I have studied these texts for a long time, and I am grateful that they were recorded. I think it is simplistic to say that these recordings are simply an act of colonial anthropology. Rather, these narratives provide a basis for nêhiyawêwin language revitalization.

Studying these classical texts helps us get into the world of the nêhiyawak from an earlier period. For instance, there is a great deal of talk about the spirituality of nêhiyawak and other Indigenous nations. In the narrative of opwâsimow kâ-kitimâkisit, okimâwipayiw, there is discussion of the spiritual power of a leader:

itêyihtam, “nâha okimâw manitôwiw. nihtâ-nanâtawihiwêw,” itêyihtam.

[he thought, “over there is a chief who has spiritual power. he is good at healing others,” he thought.]

(sâkêwêw 1934, p. 106.)

The stem manitowi- referring to having spiritual power. Other synonyms of this word would be mitê, and mamâhtâwisi-. 

The nuances of nêhiyaw-texts can greatly enrich a writer working within the nêhiyawêwin language.  For my next book of poetry, the book of ayâs, I drew heavily upon my study of these texts to help create the linguistic and cultural world of my ancestors of the 1800s.

If Indigenous languages are to survive in a meaningful way, we need to study these classical narratives. By studying the classical  narratives, we can coin terminology for our modern experiences. nêhiyawêwin with its epic narrative traditions, coupled with the coining of new words, illustrates a deep similarity between nêhiyawêwin and Icelandic.

I love the story of “opwâsimow kâ-kitimâkisit okimâwipayiw.” The story demonstates the centuries of old connection between the opwâsimowak and nêhiyawak. It also demonstrates the strength of character of this old time opwâsimow (Stoney) who lived a rich life despite having few relatives:

ê-otihtahk ê-wîhkwêstêyihki mîkiwâhpa, pîhtêyisk nitawi-mânokêyiwa ôhi okimâwa, ê-atoskâkot, ôsam mistahi ê-kî-kitimâkisit mâskoc mistahi k-ôh-okimâwit, k-oh-atoskêt.

[when he came to where the tents stood in a circle, those chieftains set up a lodge in the centre, doing the work for him. he had been so poor and for this reason he became a chief through his work.]

(sâkêwêw 1934, p. 114).

nêhiyawêwin has a rich narrative tradition. Stories such as this demonstrate the determination and strength of Indigenous people from the praries in the pre-colonial period. As a writer, I find it more interesting to seek this pre-colonial narrative foundation than simply to engage in a vague act of decolonization. I find it more interesting to retrieve the language of my ancestors than to simply respond to colonial discourse. By drawing upon these narratives and the pakaski-nêhiyawêwin, we can extend our ancestral knowledge into the future.

Cree notes:

nêhiyawak. Cree people

nêhiyawêwin. Cree language

*there is no capitalization in Cree.

References:

(1). sâkêwêw, “opwâsimow kâ-kitimâkisit, okimâwipayiw” Recorded, transcribed, translated and edited by Leonard Bloomfield. in Plains Cree Texts. New York: G.E. Stechert & Co., 1934. Retranslated by Neal McLeod

PHOTO: by Neal McLeod